Jain Rajneeti - Book Summary | JainGPT

Here is a comprehensive summary of the Jain text "Jain Rajneeti" by Gokulchandra Jain, based on the provided PDF excerpt:

Jain Rajneeti: An Examination of Jain Political Thought

This text, "Jain Rajneeti" by Dr. Gokulchandra Jain, delves into the evolution and nature of political systems as depicted in Jain literature. The author argues that Jain texts provide a unique perspective on the development of governance from primal societal structures to more complex forms of statehood, all viewed through a lens of religious and philosophical principles.

The book outlines the progression of political organization through several key stages:

The Bhogbhumi and Yoglik System (The Age of Enjoyment and Conjugal System): In the earliest stages of human civilization, Jain scriptures describe a "Yoglik System" or "Bhogbhumi" (age of enjoyment). During this era, humans lived in pairs ("yugals") and their every need was met by miraculous wish-fulfilling trees called "Kalpavriksha." There was no scarcity, struggle, or conflict. Families, villages, and cities did not exist, and consequently, politics, social policy, and religious policy were rudimentary. The author notes that while detailed, these descriptions might be embellished by later scholars incorporating evolved societal norms.
The Kulkara System (The System of Clan Leaders): Following the Yoglik system, people began to live together in groups, forming clans ("kula"). As Kalpavrikshas' provisions diminished and populations grew, the need for organization and leadership emerged. "Kulkaras" (clan leaders) arose to guide society. They taught people how to understand nature, protect themselves from wild animals, establish boundaries to prevent conflict, domesticate animals, and determine punishments for offenses. They also emphasized the nurturing of offspring and the cultivation of crops. The Kulkar was the central figure, providing guidance, order, and discipline. The author notes that while these accounts are likely exaggerated, they contain significant cultural history. Kulkaras were also known as "Manu" for guiding their progeny, "Kuldhar" for supporting their clans, and "Yugadi Purush" as the prime movers of their respective epochs. Dr. Nemichandra Shastri, analyzing the Adipurana, identified the Kulkar institution as a social organization that regulated life values, established unity, and introduced disciplinary measures and a system of punishment for transgressions. The author agrees that the state is an evolved form of this Kulkar system, integrating social and political elements. The functions of the Kulkar institution included establishing social relationships, defining punishments, outlining procedures for natural behavior, interpreting livelihoods and customs, promoting individual and social well-being, organizing society, and regulating collective actions for societal benefit. The author draws a parallel between the Kulkar system and the Manvantara system, noting the shared concept of "Manu."
- Punishment Policy of the Kulkaras: The text details a three-stage development in the Kulkar's penal system:
  - 'Ha'kar: A verbal condemnation or reproach ("Alas, what have you done?").
  - 'Ma'kar: A warning against future wrongdoing.
  - 'Dhikkar: Intense censure or condemnation. Initially, only 'Ha'kar was used, followed by 'Ha'kar and 'Ma'kar, and eventually all three. The author finds it difficult to accept the idea of a single lineage of 14 Kulkaras governing all of humanity. Instead, they suggest that after the Yoglik system, human groups likely organized into various clans, each with its own Kulkar. The basis for selecting a Kulkar is unclear, but it's probable that elders with extensive experience or powerful individuals within a clan held this position, being responsible for the clan's sustenance, protection, and discipline. The author also highlights the absence of any female Kulkaras in historical accounts, despite women's vital role in procreation and nurturing, deeming this an important point for consideration in the study of the Kulkar institution.
Rishabhadeva's Monarchy (The Monarchy of Rishabhadeva): After the Kulkar system, Jain literature clearly depicts the emergence of monarchy. The first Tirthankara, Rishabhadeva, succeeded his father, Nabhiraya, who is believed to be the last Kulkar. Nabhiraya, whose name suggests royal status, transferred his authority to Rishabhadeva even before his formal coronation. Upon Rishabhadeva's assumption of comprehensive administrative responsibility, deities are said to have crowned him as the sovereign ruler. Rishabhadeva is credited with organizing villages, towns, and agricultural and commercial activities. The author cautions that later scriptural descriptions of Rishabhadeva's era may reflect the political developments of subsequent periods. According to Acharya Hastimalji, based on the Avashyak Niyukti, Rishabhadeva established the first security force ("Ugra"), a cabinet for consultation ("Bhoga"), a consultative council ("Rajanya"), and general staff ("Kshatriya"). He also organized four types of armies and generals, employing strategies of conciliation, appeasement, punishment, and dissension. His punitive measures included:
- Paribhashan: Punishment through reproachful words for a period.
- Mandali Bandh: Confinement within a limited area for a period.
- Charak Bandh: Imprisonment in a jail-like facility.
- Chhavi-vicched: Mutilation of body parts. Some scholars believe the last two measures were introduced during Bharat's time, while others, like Bhadrabahu, maintain they were present during Rishabhadeva's era. The author notes that these descriptions likely incorporate political ideas that had already developed by the time the texts were compiled. Rishabhadeva's governance laid the groundwork for autonomous governance and state-like structures, with a supreme central authority guiding administrative units. The people of Rishabhadeva's era are described as "Rijujada" (simple and straightforward), indicating minimal crime due to limited desires and lack of conflict.
Bharat's Universal Kingdom (The Universal Kingdom of Bharat): Rishabhadeva had one hundred sons, to whom he allocated administrative units before renouncing the world. Bharat, his eldest son, believed he should be the central authority, with all others submitting to his sovereignty. To assert this, he undertook a "Digvijaya" (conquest of directions). All brothers except Bahubali accepted Bharat's supremacy. Bahubali, asserting equal rights granted by their father, refused to submit. Bharat, in his pride of power, challenged Bahubali to war. After winning three decisive duels (water, vision, and wrestling), Bahubali was disheartened by Bharat's willingness to resort to violence and renounced his worldly possessions to become an ascetic. Bharat then became a Chakravarti ruler. This event, the Bharat-Bahubali war, is considered the first instance in Jain political history of a struggle for power leading to unethical and violent actions due to defeat. The author suggests that by Bharat's time, monarchy had significantly developed, with established forms of state, king, and politics.
Jain Politics and Republics: The mention of "republics" in Jain politics is considered significant in the broader history of Indian political thought. In the era of Lord Mahavir (6th century BCE), a prosperous republic existed in Vaishali. The Pali Digha Nikaya vividly describes it. The Buddha stated that Vaishali could not be conquered as long as its members adhered to seven principles: assembly for consensus, unity in action, adherence to ancient Vajjian customs, respect for elders, protection of women, worship of their sanctuaries, and proper provision for Arhats. The Vaishali republic encompassed nine states of the Vajjis and Licchavis, governed by an assembly called the "Vajjian Raj Sangha," with Chetaka as its president. Despite the proximity of the powerful Magadha monarchy, Vaishali enjoyed great influence and prestige. Other republics of that era included the Shakya republic (led by Shuddhodana, capital Kapilavastu) and the Malla republics (capitals Kushinara and Pava). The distinctiveness of these republics lay in the independence of their constituent states, consultation in decision-making, and mutual friendship and respect.
Influence of Religious and Philosophical Thought on Politics: The political development from the Yoglik system to republics during Mahavir's era was clearly influenced by religious and philosophical thought. The Tirthankaras' emphasis on the independent existence of every soul and the dignity of individual freedom inspired thinkers to develop the ethical code of "Shravakachar." The concept of "Anekanta" (non-absolutism) fostered respect for differing viewpoints, while "Syadvada" (conditional predication) regulated freedom of expression. Parshvanatha's "Chaujjama Samvara" (fourfold restraint) and Mahavir's "Panchavratas" (five great vows) promoted societal order and equitable distribution, instilling awareness of limits for both rulers and the ruled. A verse from the Dashavaikalika Sutra illustrates the ideal relationship: "Just as a bee draws nectar from flowers without harming them, so should the ruler draw his share from the subjects." Jain politics explicitly prohibits resorting to violence and unethical practices, as demonstrated by the scriptural condemnation of Bharat's actions.
Jain Literature on Politics: The author identifies specific contexts in Jain literature that warrant research from the perspective of Jain politics and ancient Indian political and cultural history. He states that the political material found in Jinasena's Adipurana and other Puranic and biographical literature should be examined in the broader Indian context, not just as Jain politics. Independent Jain works on politics are limited to two major texts: Somadeva Suri's Nitivakyamrita (10th century CE) and Hemachandra Suri's Laghu-Arhaniti or Arhanitisara (11th century CE). Nitivakyamrita is considered a unique treatise on political science after Kautilya's Arthashastra. The author mentions two doctoral theses on Nitivakyamrita and one on Jain politics.
Specific References from Adipurana: Dr. Nemichandra Shastri compares the political science outlined in Jinasena's Adipurana (9th century CE) to the state system of Gupta emperor Chandragupta II. Jinasena was also familiar with the politics and administration of the Rashtrakutas, which are naturally incorporated into the Adipurana. The political principles in the Adipurana represent a synthesis of mythological, Gupta, and Rashtrakuta politics. Key references from the Adipurana include:
- The King's Conduct (Raja Vritta): Jinasena defines the king's duty in fivefold conduct: Kulanupalan (preservation of lineage and customs), Matyanupalan (discerning welfare of the present and future), Atmanupalan (protection of the soul from perils), Prajānupalan (protection of subjects), and Samanjasatva (justice, including punishing the wicked and protecting the virtuous). The king is expected to attend to his own spiritual development before attending to his subjects. Samanjasatva involves treating enemies and sons equally when they err. This vision represents an ideal king or head of state.
- Value of Subjects' Opinions: In monarchies, subjects' opinions are assessed through administrative organs. Jinasena clearly mentions seeking the counsel of elders during an invasion by a powerful king, suggesting a peaceful resolution through negotiation and appeasement.
- Non-violent Resistance of Yuvraj: Jinasena opposes war due to its destructive potential and future suffering, advocating for peaceful settlements.
- Prohibition of Harsh Punishment: Jinasena advises against excessive punishment, likening the king's role to that of a cowherd who gently guides and protects his herd rather than mutilating them for straying.
Somadeva Suri's Nitivakyamrita: Considered a unique work on political science after Arthashastra, Nitivakyamrita is written in sutras and divided into thirty-two sections. Its concise, simple, and accessible style made it a guide for kings from the 10th century onwards. The author also discusses politics extensively in his poetic work Yashastilaka. Nitivakyamrita was written at a time of fragmentation in India after Harshavardhana, when rulers were misusing their power for territorial expansion, allowing for foreign invasions. Somadeva's work provided guidance to Indian rulers. The political treatise presents an ideal form of ancient Indian politics, seamlessly integrating Jain principles. Somadeva, a Jain ascetic, emphasized Jain ideals, covering aspects of governance, the seven limbs of the state (King, Minister, Territory, Fortress, Treasury, Army, and Ally), and kingly duties. He considered Dharma-niti (policy of righteousness), Artha-niti (economic policy), and Samaja-niti (social policy) as integral to politics. Dr. Sharma describes Nitivakyamrita as a science and philosophy of human life, the essence of ancient ethical literature, and a scientific analysis of political elements that maintain societal order and national prosperity. The commentator explains the title as "nectar-like sentences of policy that destroy the great delusion of doubt arising in many political matters for kings seeking victory."
- Key Aspects of Nitivakyamrita:
  - Importance of the State: The work begins with salutations to the state, acknowledging it as a means to achieve the purusharthas (goals of life) of dharma, artha, and kama. This reverence for the state was unique for its time, especially from a Jain ascetic like Somadeva, who synthesized the political legacy of Tirthankara Rishabhadeva.
  - Secularism: In an era of religious conflict, Somadeva advocated for secularism, stating that individuals should worship their chosen deities.
  - State Authority: Both lineage and merit are considered the basis of state authority. Hereditary rights are not absolute; land belongs to the valiant.
  - Prohibition of Absolute Rule: Even within a monarchy, Somadeva opposed absolute rule, emphasizing that a king should never disregard the counsel of his ministers.
  - People-Oriented State: Somadeva promoted the principle of a state that benefits the people, envisioning a prosperous nation supported by agriculture, animal husbandry, trade, and commerce.
  - Harmony of People's Policy and Politics: The text stresses that national progress depends on societal advancement, detailing social customs and their political significance.
  - Classless Politics: While acknowledging the Varnasrama system, Somadeva's views are liberal and aligned with Jain tradition. He states that just as the sun is visible to all, so should dharma be accessible to everyone. Purity of conduct is paramount; even a Shudra with clean habits and body can be worthy of serving deities, nobles, and ascetics. Adhering to good conduct is a societal duty for all.
  - Importance of Nationalism: Somadeva advises rulers to appoint their own countrymen to high positions, as they have greater attachment to their nation.
Conclusion: In summary, Jain politics is presented as an integrated system encompassing religious, economic, and social policies. Separating religion from politics leaves a void in national character development. Neglecting social policy hinders societal upliftment, and ignoring economic policy weakens the foundation for societal and state growth. Jain politics emphasizes holistic development, both material and spiritual. The author concludes by stressing the need for further research and presentation of Jain politics on the global stage, particularly in this materialistic era, to foster human personality and national character.