Theory of Government in Ancient India (Post-Vedic) c11.s2.3.4

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.