Pandava Puran Me Rajnaitik Sthiti

Here's a comprehensive summary in English of the provided Jain text, "Pandava Puran me Rajnaitik Sthiti" by Rita Bishnoi, based on the text provided:

Book Title: Pandava Puran me Rajnaitik Sthiti (Political Situation in Pandava Purana) Author: Rita Bishnoi Publisher: USA Federation of JAINA

This article by Rita Bishnoi examines the political landscape depicted in the "Pandava Purana," a Jain Purana composed by Acharya Shubha Chandra Bhattarak in VS 1608 (1551 CE). The "Pandava Purana" narrates the story of the Kauravas and Pandavas according to Jain beliefs and is also known as the "Jain-Mahabharata." While based on the Mahabharata narrative, it presents significant deviations from the Vedic Mahabharata. The author highlights that the "Pandava Purana," being a political narrative, offers insights into the political structures and ideas of its time.

Key aspects of the political situation discussed in the article include:

• The State (Rajya):

  • The article emphasizes the social contract theory as the dominant principle for the origin of the state in the "Pandava Purana." This theory posits the state as a human institution, not divine, formed through mutual agreement by individuals in a natural state.
  • The natural state is described as one without a king or organized political system, where individuals lived according to natural laws. Disagreements exist regarding the exact nature of this natural state (pre-social or pre-political).
  • The transition from the natural state to a political society was necessitated by factors like scarcity of resources and changes in nature.
  • The emergence of "Kulakaras" (lineage-holders) is presented as crucial. These individuals used words like "ha" (stop), "ma" (don't), and "dhikkar" (shame) as forms of punishment to resolve crises, laying the foundation for the state.

• The King (Raja):

  • The king holds paramount importance in the state. The absence of a king is considered unimaginable.
  • The article cites various texts (Manu, Kamandaka, Mahabharata) to underscore the king's role as protector, the source of peace, and essential for the functioning of agriculture, commerce, and societal order.
  • The "Pandava Purana" emphasizes the direct impact of the king's conduct on the populace. A righteous king leads to a righteous populace, while a sinful king leads to a sinful populace.
  • The text distinguishes between "sapeksha" (relative) kings who abdicate in favor of their sons during their lifetime to avoid succession disputes, and "nirapeksha" (absolute) kings who do not appoint an heir while alive. The "Pandava Purana" primarily illustrates the former type, citing examples like Adinath dividing his kingdom among his sons.
  • The primary basis for kingship is hereditary succession (pitru or vanshanukram).

• State Structure (Rajyavyavastha):

  • The state is understood as having seven limbs (saptanga), a concept also found in texts like Manusmriti, Kamandaka, and Kautilya's Arthashastra. These limbs include the King (Swami), Ministers (Amatya), Territory (Janapad), Fortifications (Durg), Treasury (Kosh), Army (Dand), and Allies (Mitra). All are considered vital for the state's existence.

• Ministers (Amatya):

  • Ministers are given significant importance as their counsel is crucial for the state's development, progress, and stability.
  • Similar to Kautilya's analogy of a chariot needing a second wheel (the minister), the article highlights the king's dependence on ministers for effective governance.
  • Ministers are described as "yukti-visharad" (experts in strategy) who provide policy-driven advice. Examples are given of ministers advising kings on matters like finding suitable grooms for princesses (King Akampan, King Drupada, King Jvalanvati).
  • Ministers also play a role in protecting the king, as illustrated by their successful strategy to protect King Dasharatha from a prophesied doom by placing a royal effigy on the throne.
  • Ministers are also present in the warfield, and their advice is sought in military matters, as seen with Jarasandha appointing Mechaka as his commander after the death of Hiranyanabha.

• Priest (Purohit):

  • The priest is considered essential for the nation's protection. Kautilya, Yajnavalkya, and Manu emphasize the priest's knowledge of scriptures, astrology, omens, and statecraft, as well as their ability to avert divine and human calamities.
  • The priest is seen as the representative of Dharma in the nation.
  • While primarily responsible for religious rites, the "Pandava Purana" also mentions a priest who, driven by greed, was willing to burn the Pandavas' lac house.
  • The article also notes King Yudhishthira seeking religious counsel from a priest during his year of incognito stay at King Virat's court.

• Commander (Senapati):

  • The commander is a vital part of the seven limbs of the state. The success of the army depends on a competent commander.
  • The commander is expected to possess extensive knowledge of warfare, weaponry, cavalry, elephantry, and chariot operation, as well as control over the army and the enemy.
  • The "Pandava Purana" describes the tying of a ceremonial band (patta) on the commander's head as a mark of appointment, signifying the selection of brave, courageous, virtuous, and capable individuals. Examples include Jarasandha, Duryodhana (appointing Ashwatthama), and Bharat Chakravarti (appointing Jayakumar).

• Envoy (Doot):

  • Envoys are an integral part of the state, playing a significant role in diplomacy and politics from ancient times. They are described as messengers sent for specific purposes.
  • The "Pandava Purana" provides numerous examples of envoy activities, such as King Andhakavrushti sending envoys to King Vyasa for the marriage of Pandu and Kunti, King Drupada sending invitations for Draupadi's Swayamvara, a Chakravarti sending envoys to the Yadavas, and Keshav sending an envoy to Karna.

• Spy (Guptachar):

  • Spies are referred to as the king's "eyes," enabling him to observe state activities. Their importance is acknowledged in various ancient texts.
  • Kautilya categorizes spies into nine types based on their roles.
  • The "Pandava Purana" mentions Jarasandha using spies to locate the Pandavas residing in Dwarka.

• National Defense (Rashtra-raksha):

  • Fortifications (Durg, Prakar, Parikha): To protect cities and kings from enemy attacks, high and strong walls (Prakar) were constructed. The "Pandava Purana" describes incredibly tall Prakars, like the one in Hastinapur, adorned with pearl-like stars. Ditches (Parikha) were also dug around cities for security. The article compares Hastinapur's ditch to the venomous, jewel-studded chasm of Sheshanaga, and Champa Puri's ditch to the depths of Patala. The closing of city gates during enemy attacks is also mentioned. While "durg" is not explicitly mentioned, the existence of "parikha" implies the presence of forts.
  • Army (Sena): The army is considered the foundation of any state, and the king's power is derived from military strength. The "Pandava Purana" frequently mentions the "Chaturangini Sena" (four-limbed army) comprising elephant troops, cavalry, chariots, and infantry. The article provides examples of kings moving with their Chaturangini Sena for various purposes, including visiting religious figures and going for forest excursions. The use of the Chaturangini Sena during wars and even during a marriage-related contest (Jayakumar vs. Arkakirti Kumar) highlights its constant readiness.
  • Beyond the Chaturangini Sena, the "Pandava Purana" also mentions "Vidyadhar Sena" (celestial army) and "Akshauhini Sena".

• Warfare System (Yuddha-pranali):

  • The war descriptions in the "Pandava Purana" adhere to the ancient tradition of "Dharmayuddha" (righteous warfare).
  • Generally, battles were halted at night. However, one instance mentions warriors fighting day and night, sleeping and then resuming combat.
  • There was a strong emphasis on propriety and respect during warfare. Arjun questioning the ethics of fighting his Guru Dronacharya and requesting his Guru to strike the first blow demonstrates this.
  • The respect shown to elders is evident when all kings, on both sides, leave the battlefield to attend to Bhishmacharya after he falls, indicating the high regard for seniors.
  • The text describes the use of divine weapons (Nagabana, divine mace, water-arrows, land-arrows, sky-arrows) and knowledge-based warfare (Mahashwari Vidya, Bahurupini, Stambini, etc.).
  • The author praises the vividness of the battle descriptions, which create a powerful visual of the conflict. Examples include the description of armies being blocked by broken chariots, dying elephants, and headless bodies creating a "reddened" battlefield.
  • The use of war trumpets and instruments like Ranabheri, Panjajanya Shankha, Devadatta Shankha, and Dundubhi is mentioned.
  • The importance of omens and inauspicious signs in military operations is also highlighted, with an example of King Duryodhana consulting his minister about negative omens preceding Jarasandha's army.

• Justice and Punishment System (Nyaya tatha Dand Vyavastha):

  • The "Pandava Purana" does not provide extensive details on the justice and punishment system.
  • The only explicit mention is King Shrivarma punishing four Brahman ministers by placing them on a donkey, shaving their heads, and exiling them from the city for attempting to kill a sage. No other mentions of legal or penal codes are found.

In conclusion, Rita Bishnoi's article provides a detailed analysis of the political structures and ideas presented in the "Pandava Purana," highlighting concepts like the social contract, the importance of kingship and ministers, the seven limbs of the state, a well-organized army, diplomatic practices, and the ethical considerations in warfare, while noting the limited information on the judicial system.