Jaina Political Thought (An Old and Rare Book)

Preface These lectures owe their origin to the kind invitation extended to me by Sri D.R. Mehta on behalf of Prakrit- Bharati which has earned a just renown for its service to ancient thought and literature. While I have tried to trace the development of Jaina political thought within the context of ancient Indian tradition, I have also tried to point attention to its universal and theoretical significance.

During the nationalist movement the study of ancient Indian political ideas and institutions was regarded as an important theme of historiography. A number of brilliant authors explored what had been till then a virtual terra incognita. As a result it was conclusively established that at one time the Indian tradition did not lack the spirit of political enquiry and experimentation. In the earlier ages the awareness of public life and a habitual sense of freedom were well established. Doubtless with the passage of time political consciousness tended to become increasingly passive and stereotyped with the result that political enquiry became moribund in the early medieval period. With the revival of an active political consciousness in modern-times it was natural that an attempt should be made to reappraise the political tradition of the past. Unfortunately while ancient Indian historians have reconstructed the broad outlines of the history of this tradition, political scientists in India have generally neglected its study. As a result what is taught in the departments of political science in India is almost wholly restricted to the history of political ideas in the west.

Thus while a certain amount of historical knowledge about ancient Indian political ideas has become available, it has failed to touch the living political thought of India today, whether creative or imitative. There are obvious difficulties in the task of bridging the gulf between historical and creative scholarship in this area. The idiom of political thought deriving from the modern west is as vastly different from the Indian tradition as is the current political milieu. Nevertheless one may be pardoned for arguing that the foundations of the future can never be secure unless they reckon adequately with the past.

The purpose of the present work is simply to draw the attention of serious students of political thought to the richness and creative possibilities of the Jaina Tradition in this respect. I have made no attempt to delve into chronological problems or textual details. I have only tried to bring out certain broad trends and features of Jaina political thought which appear to be of crucial significance from the standpoint of philosophical theory. I would feel amply rewarded if this work were to evoke some interest in its theme among scholars.

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