Jaina Political Thought

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

Page 79

period before the sixth century B.C. We have already suggested that it began originally as a moral philosophy which the rulers could themselves attain and practise. Its practice was bound to add to it principles of prudential policy. The political and intellectual transformations of the 6th century B.C. added new dimensions to it. There was a decline of the aristocratic ethos and a naked sturggle for power. Materialistic philosophy rejected any religious or moral basis for politics. Political scientists claimed to be able to advise the rulers how to win power and enlarge it. Ksattra-vidya even acquired a bad odour in some quarters. By the Maurya period it had a number of teachers and schools which had attained celebrity. In the Arthasastra of Kautalya it reached its climax. Subsequently, however, it seems to have begun to decline. By the Gupta period the only work which deserves to be mentioned is the Nitisara of Kamandaka and in a more general way the famous Pancatantra.
Although the word dandaniti occurs in the Jaina canon, it does not have the sense of a science there. It has, as mentioned earlier, the sense of Methods of penalizing. Despite the condemention of the Ka nandi, the Jaina Puranas show that the commonly established system and policies of government were generally accepted and adapted by the Jaina tradition. It is, theretore, no wonder that Somadevasuri wrote a work in the niti tradition. Somadeva was the disciple of Sadhu Nemideva who belonged to the Devasangha. He was the contemporary of the Rastrakuta emperor Krsna III (929-968 A.D.) His
patron was Vadyaraja .who was the son of a Rastrakuta feudatory. This was the age of the 'tripartite wars,' when Indian rulers were still looked upon with respect by the Arabs although by th next century the situation was to change drastically. Alberuni's account reflects this change.
Whether any systematic Jaina work on niti existed before this date is difficult to say Somadeva's Yasastilaka as well as Nitivakyamrta both contain quotations and views of earlier writers, which does suggest an earlier tradition. It is difficult to say how much of it was Jaina or what were its details.
In the Mahabharata, nitisastra is defined to consist of all those means by which society may be prevented from deserting the path of rectitude"Yairyair upayair lokasca no caled āryavartmanah/ Tatsorvam rajasar nitisastre nuvanitam". Niti, in other words, is the means for securing social good. So Kamandaka states 'nayanan nitir ucyate' (2.15). Niti, is so called because it leads'. Kautalya begins with an account of the four sciences and goes on to the training of the king and goes on to discuss the sciences. Somadeva is more original. He begins by his celebrated obeissance' 'atha dharmarthakamaphalaya rajyaya namah' The state
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