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118
TULSI-PRAJNA
and became an ascetic, and Indra had came to him in disguise in the role of a true ksatriya. Indra pleaded that the king should became a true khattiya (kšatriya) by punishing theives and robbers as well as Culprits and burglers and thus establishing the security of the town. Nami replies that men frequently inflict punishment wrongly on innocent persons by putting in prision and guilty ones being set at liberty. Again when Indra urges that the king should become a true khattiya by subduing all princes who did not acknowledge his sway. Nami replies, a man is Victorious if he conqueres no body but himself. Again Indra urges that you would he true khattiya by erecting a wall gates and battlements, digging a moat, construct sataghnis. Nami answered that his faith was his fortress, self-control, the bolt of its gate, contentment, the top of the string, zeal, his hero, carefulness, its string, truth the strength with which he pierced the arrow, penance, the foe's mail and karma, with which he could be victor in the battle with saṁsåra or life. Indra then raised another question "By building places, excellent houses (vardhamānagraha), and turret, you would be true khatriya. Nami answered that if he built houses on the roods would certainly get a trouble, he might take his lodgings wherever he wanted to go. At last, Indra failed to entice the enlightened Nami with pleasures, powers and privileges of the khattiya."
The above extracts involve not only a moral censure of state craft, but also a strong condemnation of one of the fundam principles of the Brahmana canonists in defence of the same namely its basis in the laws of the ksatriya order.
The following concept of ksatriya (i.e. of a king) is common among the Jains, although it was not relished by the Jaina teachers : (1) that regulating to the duty of a ksatriya, who was to fortify his capital; (II) that concerning his duty of punishment the wicked and establishing public safty; (IIT) That relating to his subjugation of all recalcitrant Chieftains, that is, his ambition as a conqueror; (IV) That relating to his patronage of dharma, in the shape of performing sacrifices and feeding sramanas and Brahmaņas, and (V) That relating to increasing material wealth in the shape of gold, silver, and other Jewels etc. In all these details in the Jaina Sastra are in perfect agreement with what has been stated in the ManuSmriti.? Here we have unonimity of opinion between the ancient Hindu and Jainas on certain important aspect of kingship.
Even in regard to their concept of a Universal monarch, the Jain merely followed the earlier Hindu tradition. The ideal universal monarch was, of Course Bharata the son of Rsabhadeva. About
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