Divali will be celebrated at the end of this month, and being associated with the victory of Sri Ram to institute “Ramrajya”, or ideal governance, it is most apposite to discuss the foundational elements of Divali in order to guide us, rather than the vague, overused trope of “victory of good over evil”.
Hindus do not have an absolutist position on rules and regulations (whether on governance or otherwise). Rather, we believe that the eternal principles of Dharma have to be applied to the institution under consideration, but our desh, kaal and paristhiti – place, time and circumstances – should be taken into consideration. So, first, the question as to what is ‘dharma’ must be answered, before we can get to its application to governance or politics. But rather than limiting definitions, their lakshanas or attributes are enumerated.
In the Shanti parva of the Mahabharata (109:10-12), there is a very succinct summation of the lakshanas of Dharma: Prabha vaarthaaya bhutanaam dharma pravachanam kritam Yaha sthaat pravabha samyukthah. sa dharma iti nishchayah.
All the sayings of dharma are with a view to nurturing, cherishing, providing more amply, endowing more richly, prospering, increasing, enhancing, all living beings: securing their PRABHAVA. Therefore, whatever has the characteristic of bringing that about is dharma.
Dhaaranaad dharma-mithyaa-hur-dharmena vidhritaah. Prajaah.
Yaha. Syaad dhaarana-samyuktah. Sa dharma iti nishchayah.
All the sayings of dharma are with a view of supporting, sustaining, bringing together, upholding all living beings – in a word, their DHAARANA. Therefore, whatever has the characteristic of doing that is dharma.
Ahimsaarthaaya bhutanaam dharma-pravachanam kritam
Yaha. Syaad-ahimsaa-samyuktah. Sa dharma iti nischayah.
All the sayings of dharma are with a view to securing for all living beings freedom from violence. Therefore, whatever has the characteristic of not doing violence is dharma.
It is because of these characteristics of dharma – prabhava, dhaarana and ahimsaa – that Raj Neeti is constituted. For “Raj”, we can substitute what we call today the state. But rather than ‘politics’, neeti is more properly translated political ethics. “Neeti” connotes: conduct; propriety; policy; a plan; politics; righteousness; morality. The ethical element of Dharma is always present.
If the politics we practise is bereft of these three attributes, then we are practising adharma; and in this instance, tyranny, injustice or anarchy.
How does the State achieve all these noble ends? Our shaastras advise that the ruler/executive must possess DANDA, (staff) signifying the bal or “power,” or “force to ensure the law of the fish -matsya nyaya – does not prevail.
THE ENTIRE PURPOSE OF THE STATE IS TO PROTECT THE PEOPLE: RAKSHA
MhBrt Shanti parva 68:8
There is no other justification for the king to exist than to protect, in every way, the people. For protection if the first foundation of all social order. It is from the fear of danda that people do not consume each other: it is upon danda that all order is based.
Our task in the present is to therefore insist that our political leaders create the conditions to secure our ‘protectedness’.
Caring for the poor and the Oppressed
In his Arthashastra, Kautilya describes the supreme rule to which the ruler must bow: “In the happiness of his subjects lies his happiness; in their welfare, his welfare; whatever pleases himself, he shall not consider as good, but whatever pleases his subjects he shall consider as good.”(Bk 1, Ch XIX, 39)
The leaders must be free from arrogance (darpa) (formed by) power and authority: “By abusing his great power, where the king begins to oppress the weak, and takes to adharma, there his officials make that kind of behaviour their means of livelihood as well…Full of such arrogant people, that kingdom is soon destroyed. (MhBht Shanti Parva 931-2)
AAPAD DHARMA: IN TIMES OF EMERGENCY
The exigencies of circumstances alter the application of Dharmic principles to Raj Niti, and is most graphically illustrated in catastrophic ‘emergencies’.
When political, social and economic conditions become such that life or the state itself is threatened with destruction – in such an abnormal time or emergency, aapad kaal – then all must be done for self-preservation. “It is better to be alive than dead; alive, a person can order his life again.” Shanti parva 141:65
“The king and the people should, in times of distress, protect each other: this is the abiding dharma of all times.” SP 130:30
During Aapad Kaal, therefore, the state must take whatever steps that are necessary for the survival of the society. After the emergency is over however, the principles of Dharma must be reasserted.
