1.2. Social Evolution: Kulakaras (Law-givers)

[Full title: Social evolution, Castes and Stages of life; (2) Kulakaras (Law-givers)]

As mentioned above the second age of Avasarpini (Susma) is marked with all round good, therefore up to that age there arises no necessity of any law and punishment. It is during the third age (Susama-dusama) of good and bad that the imperative need of law-givers is felt when people gradually become victims of evils. The Paumacariyam mentions that in the last part of the third age fourteen patriarchs (Kulakaras) or law-givers are born in succession (3.50) They (1) See P. Thomas--'Hindu Religion, Customs and Manners,' p.1;Visnupurana, 1. 2-3; Manu, 1. 64-86.

318 A CRITICAL STUDY OF PAUMACARIYAM are experts in laws (niikusal) and affectionate to the people (loyassa vi piyasama 3. 56). They are the chief guardians of the people and they maintain order and law. They are named as follows: Padisui, Sammui, Khemankara, Khemandhara, Simankara, Simandhara, Cakkhunama, Mahappa, Vimalavahana, Abhicanda, Candabha, Marudeva, Pasenai and Nabhi. These names are corroborated by other Jaina works except some differences in their order. The Paumacariya (3. 72-88) mentions Yasasvin and Vipula for Mahappa and Vimala. The Tiloyapannatti (4. 421-494) and the Adipurana (3. 62f) give seventh place to Vimalavahana. The Jambudivapannatti (Su, 28) puts them in quite a different order while the Trishashti Shalaka Purusha-caritra (I. p. 96-110) mentions only seven Kulakaras¹ starting from Vimalavahana, agreeing with the order given in the Jambudivapannatti but it leaves out Candabha. The Tiloyapannatti (4. 452, 474) reveals that with the deterioration of the public life the institution of punishment also grew up. It states that the first five Kulakaras promulgated the punishment of 'hakara' i. e. expressing disgrace at crime. The next five Kulakaras enacted the punishment of 'makara' i. e. ordering non-repetion of the crime. The Jambudivapannatti (Su, 29) adds that the last Kulakaras brought into force the punishment of 'dhikkara' i. e. repudiating the crime². The Adipurana (3. 216) mentions that Bharata, the first Cakravartin prescribed fourth kind of punishment namely. 'sariradandanam' i. e. corporal. It indicates that with the increase of crimes the punishment became more severe. The Kulakaras are variously called as Yugadipurusas because they were born in the beginning of the Yuga, Kulakaras because they estalished the instutution of family (family-life), Kuladharas because they taught how to maintain the family life, and Manus because they discovered the means of livelihood³.` Fourteen Manus are recognised in the Brahmanical tradition* also. It is said that every Manu is born after regular interval of seventyone Mahayugas i. e. 30,67,20,000 years (approx). But their names. 1. See Sthananga, 7. 556. Santicandra, the commentator on Jambudivapannatti states that the Avasyakacurni also mentions seven names. He further explains that it is a practice to describe more and more ancestors of the meritorious and eminent persons. According to different traditions their number is seven, ten or even fifteen. (See AvaN, 151, Sthananga, 556, 767; Samava, 157 and Jambudivapannatti, 40). 2. See also AvaN, 148, 166. 3. Prajanam Jivan opayamanananmanavo matah, Aryanam kulasamstyayakrte Kulakara ime Kulanam dharonadete matah Kuladhara iti, Yugadipurusah prokta yugadau prabhavisnavah (Adipurana, 3.211-212). 4. Visnupurana, 1.3.16-18; Manu, 1.61-63.

2 SOCIAL CONDITIONS 1 319 differ from those of the Jaina tradition, only the name of Caksusa being common to both the traditions. They are Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata. The next seven are Savarni, Daksasavarni, Brahmasavarni, Dharmasavarni, Rudrasavarni, Ruci and Bhauma. Manu. (8.129) states that a king should successively resort to warning, public censure, fine & corporal punishment (vagdandam, dhigdandam, dhanadandam and vadhadandam).