The Positive Background of Hindu Sociology c12.s13.12

c12.s13.12

Jaina, Buddhist, Hindu or Chinese idealism was not the only force in the East or the West in the first centuries of the Christian era. In Europe Gaius (c 150 A.C.) and Ulpian (c 200 A.C.) were laying the foundations of Roman jurisprudence. In India Manu (c 150 A.C.) and Yājnavalkya (c 350 A.C.) were consolidating the legal institutions. But in Europe there arose the problem of temporal *vs.* spiritual power, a problem which was not paralleled in India. St. Augustine (354-430 A.C.) taught in his *City of God* that even the Neros received their power through God, i.e., that even tyranny was divine.⁴¹ In the fifth century Pope Gelasius wrote that the "Emperor was the son, not the ruler of the Church." In other words, the Church was declared to be independent of the state in this system of dyarchy. Finally, while the *Digest* (old laws) was compiled, the *Institutes* promulgated and the *Code* (constitutions) brought together under Justinian (526-565), Pope Gregory I. the Great, early in the seventh century (590-606) brought to a head the doctrine of "divine right" for the king in a categorical manner. In his thinking, resistance was inadmissible under any circumstances. To the Hindus, Buddhists and Jainas of the time, used as they were to Kāmandaka, Nārada, Brihaspati, the *Mahābhārata*, the *Siddhānta*, and the *Śikṣāsamuchchaya* the language of these Patristic messages would have been unintelligible.