Jainas in History of Indian Literature

Author(s): Jinvijay
Publisher: ZZZ Unknown

Page 57

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JAINAS IN INDIAN LITERATURE
purpose as the Sāmkhya and the Yoga? His answer, however, is not very satisfactory.
The necessity of the study of the Lokāyata for the king is explained in the following words (p. 14): the top TT TTTTTTT oplate i starasitaricaat 751 राष्ट्रकण्टकानुच्छेत्तं यतते । न खल्वेकान्ततो यतीनामनवद्याऽस्ति क्रिया। एकान्तेन कारुण्यपरः करतलगतमप्यर्थ रक्षितुं न क्षमः। प्रशमैकचित्तं को नाम न परिभवति । अपराधकारिषु शमो यतीनां भूषणं न भूपतीनाम् । धिक् तं पुरुषं यस्यात्मशक्त्या न स्तः कोप-प्रसादौ। स जीवनपि मृत एव यो न विक्रमति प्रतिकूलेषु ।
"The best means for carrying on the business of this world is the Lokāyata. For a king who has studied the doctrines of the Lokāyata, strives to root out the 'thorns' (i. e. the dangerous elemnts) of the kingdom. Surely the action of those who are nothing but ascetics, is not irreproacha ble. He who is entirely given up to mercifulness is not capable of preserving even goods that he holds in his hand. Who will not despise one who is only intent on peace of mind? Peace with evildoers is an ornament of ascetics, but not of kings. Shame upon the man who cannot show wrath or favour according to his own will and power. He is dead even when he lives, who is not brave against his enemies”.
In the seventh chapter ( on the trayi) Somadeva is quite in agreement with the Brahmanical Dharmaśāstras and with the Kauțilīya (p. 7 f.). But he says more about the Sūdras than Kautilya, and dwells upon the duties of “good Sūdras” (sacchūdrāh). And though on the whole he acknowledges the svadharma, yet he says (p. 19):
आनृशंस्यमृषाभाषित्वं परखनिवृत्तिरिच्छानियमः प्रातिलोम्याविवाहो निषि