Theory of Government in Ancient India (Post-Vedic) c11.s2.t1.13

c11.s2.t1.13

Nor are the Jaina Sûtras of much use for the purpose. They are concerned far too much with eternity and salvation to trouble themselves with this ephemeral existence. Where they do touch on government, it is in a rather left-handed way. For instance, the ninth lecture in the Uttarâdhyâyana Sûtras² of the Śvetâmbara sect records a dialogue between Indra, the king of gods, disguised as a Brâhmaṇa and Nami who had just received enlightenment and renounced his family and dominion of Mithilâ. Indra’s remarks indicate what was expected of a Kṣatriya monarch. He should defend his town by erecting walls, gates and battlements, digging moats and constructing those warlike instruments which were called Śataghnīs. “Bring into suction all princes who do not acknowledge you." Internal tranquillity should be established by punishing thieves and robbers, cut-purses and burglars. The royal treasure, jewellery, wardrobe and conveyances should be multiplied. But Nami argues for the superior peace, strength and joy which attend a life of spirituality and renunciation. Indra himself ends by throwing off the disguise and showering praise on Nami.¹ To the student of governmental theory, the Sûtras as a whole are rather disappointing. There is, however, one Jaina work in Sûtra form which deserves detailed notice.