Theory of Government in Ancient India (Post-Vedic) c11.s2.3

Language: English

c11.s2.3.1

The fall of man or rather the fall of the times from pristine purity, virtue and happiness had for long been the accepted belief of Hindus. The decline had been gradual and extended over millions of centuries. The Jainas refine the idea and join to it their theories of the origin of society and government. They believe in a two-fold cycle each consisting of six ages, (1) Sukhama-Sukhama or Happy-Happy, (2) Sukhama or Happy, (3) Sukhama-Dukhama or Happy-Miserable, (4) Dukhama-Sukhama or Miserable-Happy, (5) Dukhama or Miserable and (6) Dukhama-Dukhama or Miserable-Miserable. The cycles succeed each other in the inverse order of ages so that the last age of the first, the period of intense misery, is the same in character as the first age of the second cycle. The ages vary in duration so as to allow longer spans to periods of happiness. The number of years in a whole cycle is too long to be expressed in any mathematical terms. In the first period men and women enjoyed a span of existence which baffles calculation. They had bodies of which the height is to be measured by thousands of yards. Their complexion was that of shining gold. Their countenance was as beautiful as their virtue was perfect. In that blissful state there was no question of earning a livelihood. There were numbers of Kalpa-trees which, besides being radiant sources of light, bestowed food, flowers, clothes, ornaments, musical instruments, houses, etc., on every one at the merest prompting of his heart.

c11.s2.3.2

All these blessings diminished a little in the second age and to a marked degree in the third which witnessed some profound changes in the universe. It was in this age that the sun and the moon were first seen in the heavens. At their sight, people were surprised and alarmed. They betook themselves to Pratiśruti, the only person who enjoyed a pre-eminence in that society of perfect equality. He was the first Kulakara or patriarchal lord. He explained that the light of the Kalpa-trees was fading away and the planets had therefore become visible. There was no cause for fright. The people felt reassured, profusely thanked and praised the patriarch and, in obedience to his suggestion, returned home. But as years rolled on in their countless myriads, other profound and alarming changes came into view. The stars became visible in the firmament and mountains and rivers appeared on earth. Animals which had so far been perfectly harmless now became ferocious. The innocent folk were seized with alarm but, fortunately, there appeared a series of patriarchs to teach them how to adapt themselves to the changing environment. They told them how to protect themselves from brutes, how to tame and break elephants, horses and other animals, how to climb mountains and how to make canoes for crossing the rivers. Meanwhile, the Kalpa-trees were steadily diminishing in number. The people quarrelled with ever-increasing ferocity over the remainder.

c11.s2.3.3

The fifth lord, Simantaka, marked the trees and fixed their bounds. The sixth, Simandhara, demarcated them yet more clearly. During the age of the eleventh lord, Nâbhi, the Kalpa-trees disappeared altogether. Cloud and rains came for the first time and the earth began to shoot forth ordinary trees and herbs, flowers and fruits. The people approached Nâbhi and inquired what they were like, whether beneficial or injurious. The patriarch gave them a long lecture and demonstration. He taught them how to use and cook the products of the earth and also warned them against the poisonous plants. Now the whole life of man was transformed. Ṛiṣabhadeva, the last of the patriarchs, established six occupations, martial, agricultural, literary, artistic, commercial and industrial. He instituted three castes, Kṣatriyas, Vaiśyas and Śûdras, combining in each group men who were best fitted to fulfil its purpose. He divided Śûdras into two sections, (1) washermen, barbers, etc., and (2) the rest. The latter were further subdivided into touchables and untouchables. He planned and built villages and towns, grouping the former into circles of eight hundred, four hundred and two hundred. He divided the earth among four great kings and placed a thousand smaller monarchs under each of them. He also founded the institutions of punishment and imprisonment.

c11.s2.3.4

So far, chastisement had taken the form only of mild rebukes but something harsher was now necessary.¹ The transformation of the Bhogabhûmi or sphere of enjoyment into Karmabhûmi or the sphere of action was now complete. Coercive authority was essential to the preservation of man. Nothing else could restrain the wicked from wicked ways. But for coercion the world would present a condition of the Mâtsyanyâya, the Logic of the Fish.² Briefly, such is the account of the origin of society which occurs in the Ādi Purâṇa and other Jaina works. It is an adaptation of a current belief which appears in some of the Purâṇas. In the light of the rest of Hindu political theory, its most striking feature is the elimination of the divine creation of institutions. Jainism does not believe in a Creator; it is atheism though it declares that the ordinary soul can evolve into what it calls the godhead. Jaina theory, accordingly, relates the growth of institutions to changes in the environment. It does not regard economic or political institutions as essential to pure happiness. In fact its golden age is free from the whole paraphernalia of what is called civilisation. In those aeons of perfect happiness, human nature is painted as simple and innocent. That is what explains the imperative necessity of guidance. It fell to the patriarchal lords to initiate men into economic and political life. Here is an indication of the function of government.

c11.s2.3.5

Its mission is educational in the widest sense of the term. It is to lead the whole people in all that concerns them. In the Ādi Purâṇa Ṛiṣabha leads the folk to virtue.³ The government is more than protective and paternal. In the