Jaina Political Thought

This summary is based on the provided text, covering G.C. Pandey's "Jaina Political Thought," published by Prakrit Bharti Academy. The book explores the political ideas within the Jain tradition, distinguishing it from both Vedic and modern political theories.

Core Argument:

G.C. Pandey argues that Jaina political thought is not merely a historical curiosity but a rich and potentially relevant tradition for understanding political life. He posits that it offers a unique ethical and philosophical framework that contrasts with both the hierarchical, ritualistic Vedic tradition and the purely secular, power-centric modern Western political thought.

Key Themes and Chapters:

1. Approach and Definition: Pandey begins by defining "Jaina political thought" as ideas consistent with the fundamental principles of Jainism. He addresses objections that this definition is too broad or that Jaina thought is unscientific or unsuited for modern secular politics. He asserts that a truly scientific political theory must acknowledge moral and spiritual dimensions, which Jainism provides. He also counters the notion that Indian political thought was deficient, arguing that it was rooted in tradition and philosophical wisdom, unlike modern, fragmented disciplinary approaches.

2. The Vedic Hierarchical Theory and its Jaina Critique:

   • Vedic View: Pandey outlines the Vedic political theory as cosmological, hierarchical, and ritualistic, where sovereignty ultimately belongs to the gods and is mediated through priests and a divinely ordained social order (varna system). Dharma (duty) is paramount, understood as Vedic imperatives. The king's authority is derived from priestly guidance and ritual.
   • Jaina Critique: The Jainas, rooted in the Śramana tradition, fundamentally rejected the authority of the Vedas and the Brahmanical priesthood. They questioned the hierarchical social order based on birth, emphasizing instead spiritual attainment and character. The Jaina view of dharma is based on virtue and spiritual life, characterized by detachment and non-violence (ahimsā). They critiqued the Vedic emphasis on ritual and worldliness, advocating for a moral foundation for politics, where rulers must be morally good. Jainism rejected the idea of a divinely revealed Veda and the exclusive authority of Brahmanas.

3. Political Ideas and the Ethos in the Agamas:

   • Reaction to Socio-centric Views: Jaina thought reacted against both the Vedic and the Lokayata (materialistic, hedonistic) views that emphasized the state or society as the primary saviors of humanity.
   • Karma and Individual Destiny: Jainism posits that individual happiness is determined by past karma. While acknowledging the need for a social and political order, it emphasizes individual spiritual autonomy, selflessness, and non-interference as the path to true freedom.
   • Ahimsa and Limited Application: The Jain principle of ahimsā (non-violence) is comprehensive, but its practical application for householders and rulers is understood with limitations. The limited principle of ahimsā is advocated as the guiding principle for legislation and policy.
   • Role of the State: The state is recognized as necessary for maintaining moral and religious life, especially given the "fallen nature" of unregenerate humanity, which can lead to disorder and violence. However, the state is seen as a "necessary evil" due to its coercive nature. Jainism does not idealize sovereignty or the state as the ultimate realization of moral ideals.
   • Social Leadership: Early Jaina thought supported the social supremacy of the Kshatriyas (the warrior/ruling class), who were seen as patrons of philosophy and wisdom. This contrasted with the Brahmanical emphasis on priestly leadership.

4. The Jaina Puranic Tradition:

   • Origins and Similarities: The Puranic tradition, common to both Brahmanical and Jaina traditions, narrates the lives of ideal figures and the origins of civilization and social order. While Brahmanical Puranas might be older, Jaina Puranas adopted and adapted existing myths and legends, integrating them with Jaina doctrines.
   • Founding of Civilization and Order: The Puranic tradition highlights Rsabha, the first Tirthankara, as the founder of civilization, arts, sciences, and social order, including the division of society into three classes (Kshatriyas, Vaisyas, Sudras), with Brahmanahood recognized later as a spiritual distinction. This is contrasted with the modern view of civilization as a product of historical evolution.
   • Cyclical Time: The Jaina Puranic view emphasizes cyclical time, with periods of decline (avasarpini) making civilization's structures increasingly necessary. This contrasts with the modern concept of linear progress.
   • Ideal Rulership: The Puranic tradition describes ideal rulers like Rsabha and Bharata, emphasizing wise leadership, the establishment of law and order, and the importance of dharma (righteousness) and niti (policy/prudence). The concept of the Cakravartin (universal ruler) is presented as a powerful yet morally wise figure, distinct from purely spiritual leaders (Arhants).
   • Dandaniti (Science of Punishment/Governance): The Puranic tradition traces the development of dandaniti from rudimentary social disapproval to more formalized coercive measures, influenced by economic pressures and the need for order. While acknowledging the state's coercive nature, it frames it within a moral context aimed at public welfare.

5. The Tradition of Niti:

   • Ksattra-vidya and Niti: Pandey discusses Ksattra-vidya (science of dominion) as the early Indian concept of statecraft, evolving into niti (policy, prudence). This tradition, deeply connected with the Kshatriya ethos, emphasized the moral dimension of action and leadership.
   • Dharma and Niti: Dharma (duty, righteousness) and niti (method, prudence) are presented as intertwined. Niti provides the practical means to achieve dharma in concrete situations.
   • Jaina Niti Works (Somadeva and Hemacandra): Pandey analyzes the works of Somadeva (Nitivakyamrta) and Hemacandra (Laghavarhanniti), who adapted the existing niti tradition to Jaina principles.
     • Somadeva: Emphasized the state's role in realizing dharma, artha, and kama (welfare, wealth, desire). He advocated for a balanced approach, integrating traditional social structures (like varnas and ashramas) with Jaina ethics, and stressed the importance of the ruler's character, education, and the practicalities of administration, diplomacy, and justice.
     • Hemacandra: His work is more systematic and technical, blending niti with Smrti traditions. He adapted the niti framework to Jaina teachings, particularly ahimsā, by interpreting it relatively and emphasizing practical ways to reduce violence. He advocated for a humane penal system, a regulated economy, and a just administration, stressing that true sovereignty lies in moral idealism, training, and devotion to public interest, not just power or heredity. He highlighted the importance of counselors, ministers, and efficient administration, emphasizing prudence and righteousness in governance.

6. Concluding Reflections: The Relevance of Jaina Political Thought:

   • Adaptation and Obscurity: Pandey notes that Jaina political thought in the classical age was largely shaped by existing niti traditions and political conditions, leading to an adaptation rather than a radical departure from earlier ideas. This obscured the sharp originality of the earlier Agamic thought.
   • Methodological Contribution (Anekanta): He argues that the Jaina philosophical principle of Anekanta (multiplicity of viewpoints) has significant methodological implications for political theory, which needs to embrace the complexity and contradictions of human behavior.
   • Ethics and Politics: Jaina thought firmly anchors politics within ethics. The pursuit of spiritual liberation requires right behavior in all spheres, including the political. Over-emphasis on technicality in politics is a danger to holistic and spiritual considerations.
   • Perennial Principles: While specific formulations of niti change with historical experience, the psychological principles of prudence and the ethical principles of dharma (like ahimsā, samatā, aparigraha) remain perennial.
   • Critique of Modernity: Pandey contrasts Jaina thought with modern political science's tendencies: overlooking moral/spiritual dimensions, a linear view of progress, and an over-reliance on technicality or state power. He suggests that a moral re-education of impulses, centering on the spirit, is crucial, and this is where spiritual and moral philosophy is vital for political science.
   • The Role of the State: While the state is a necessary evil due to human imperfection, its ultimate justification lies in its ability to facilitate moral and spiritual life. The ideal state is one where moral and spiritual faith prevails, and rulers act with wisdom, self-control, and a commitment to public good.

In essence, Pandey's work argues for the enduring value of Jaina political thought, not as a set of archaic laws, but as a philosophical and ethical framework that offers critical insights into the relationship between governance, morality, and the human pursuit of well-being, both in this life and for spiritual liberation.