It occurred to me that we are pulled so far
away from our own history and heritage that all we know is interpretations of
translations of our primary sources. If we could even go to the translations,
we would still gain much insight of our past. Without knowing our past, our
minds float like rootless lilies in a muddied pond and thrown hither and tither
with each forceful wave spiraling out, every time one stone is thrown.
This
contention that we must not learn our histories simply because it is not
tabulated is a myth. Greek history by Herodotus is also not a very factual
statement, nor is Roman history by Livy. That is the way how history was written in
ancient times. Times could change suddenly, empires destroyed and survival
required one to write history wrapped in mythical stories. Still, if one has
the patience to skim through it, there is immense wisdom lying underneath the
waterbed waiting to be discovered. The books we left unread being told by our
academicians as mythologies and fictions, relying on their interpretations of
the translations they read themselves; we shut ourselves to our past knowledge
as a society. A society with faith in its historic greatness cannot be
enslaved. Getting us stand with our collective backs turned to our own roots
served this political purpose as we were ruled by people much less numerically
than the local inhabitants. What is sad is that this derision of our history
continues even today.
Mahabharata,
for instance, I have always read as a story of two warring clans in the
History. That of course, is the main
story. But Mahabharata, like most Hindu epics is an excellent example of
layered writing, with multiple side-stories running about. Most narrations
merely focus themselves on the main front story and in process, discredit and
kill the side stories. It is these side-stories which hide in their numerous
layers and patterns, great insight into our past, which could be brilliant
lessons for the future, illuminating the foggy path which lies in front of us.
When it comes to
Statecraft or the laws of governance, we glance westwards to Roman
Philosophers, Western Thinkers and more often than not, to a wily Machiavelli. When reading Mahabharata, I came across a brilliant
chapter which gives lessons in Statecraft. Our ancient claim to statecraft is limited to
Chanakya Niti, which brilliant as it is, stands lonely while our teachers and
students reach out for Roman philosophers to understand the principles of governance.
Ancient Sage Narada, who has been sadly caricatured in our movies, takes the
centre-stage in Sabha Parva, Chapter V of Mahabharata. As the Pandava King, Yudhisthira, the
righteous one, is appointed as the King, he seeks guidance from the learned
Sage Narada. What Narada says is so true that it remains
relevant even today and makes a very interesting reading.
Narada, the eternal wanderer, travelled
across the nations and here offers the knowledge he collected from most
well-run states to the freshly appointed King Yudhisthira of Indraprastha (Modern Delhi). He
beings asking Yudhistihira –
“Do you have enough finances to help your
kingly duties -Yagya (Education in modern Context), Daan (Citizen Welfare in current
reference) and Defence? “ -
A worried ruler,
short of resources is prone to enter into evil alliances (Srilankan Port
development deal with China and CPEC could be an example and also skewed trade
deficit which even India has with china could take lesson from this) and will
not be able to run his state properly. As they say today, Good economics is
good politics. Remember Sage Narada said
it first. An independent, self-reliant, economically-viable nation is the first
step and foremost necessity to the making of a self-sustained sovereign state. Yagya ,
I have here equated with education and academics because during the early Vedic
days of spiritual and philosophic search which was undertaken by our ancestors,
living in scarce population amid the unfriendly and wild forests, Yagya, with fire lit in the middle, was a way to get these thinkers
together to discuss, debate and deliberate upon existential questions. It would
be folly to look at the term Yagya as
a mechanical ritualistic practice. In this one hymn, Narada defines the basic
necessity and fundamental task of the state and also illustrates how strong
finances are essential for the state to be able to fulfil these basic duties.
Narada further says-
“Do you, O Great King, treat the three Varnas (Brahman, Vaishyas and
Shudras) equitably, with a liberal and moral way of governance, just as our
ancestors did?”
Here Narada refers to three
working classes, Brahmins referring
to the academicians, artists and intellectuals, Vaishyas referring to those involved in the works of state and
commerce, and Shudra performing
labour intensive work. This hymn does not indicate anything hereditary nor does
it indicate the precedence of one caste over the other. Narada commends equitable and just treatment to all the three
classes. Forget castes, this is critical for any state to be run well that all
the three classes- The bureaucracy and mercantile class, the intellectuals and
academicians, and the Working-class are all treated in a just and equal manner.
Western thinkers in their zeal of colonizing Eastern thoughts and spirit, have
changed Varna to Caste and often used the description of the Varna (Occupation based, and not defined by Birth). As dynast
decided to protect occupational fiefdoms, Varna
quickly took the shape of caste. Even considering the oft-quoted reference
of various parts of Brahma from where
various Varna’s emerged, Hindu thought
did not consider one body part superior to the other and in all probability,
the description merely indicates the equivalence of all Varnas and nearness to the creator, all being parts of his being.
Next he says –
“In the greed for money, do you forego Dharma (morality and
righteousness); in pursuance of Dharma do you forego commerce; in the pursuit
of luxury do you forego both Dharma and Commerce?”
He illustrates the need of
balance. He cautions to king to not be trapped in any one of the mentioned
occupation. The king ought to pursue all of them in perfect balance. The king
must not shun spirituality and Dharma for
Capitalistic endeavours. Development and Dharma must not stand in contradiction
to one another and for the sustenance of the nation, a balance has to be driven
between the two.
“O innocent Yudhisthira! Do you use six characteristics of a King, with
seven mechanisms to constantly evaluate and improve on the fourteen critical
arms of the state?”
The six characteristics of a good
ruler, Narada refers to here, are – Exceptional Oratory, immense Enthusiasm,
Rational thoughts and objectivity, Awareness of heritage and history, Vision
for the future, Policy and administrative understanding.
Seven mechanisms mentioned here
are- Mantra (referring to discipline
and practice, skill development), Aushadh
(Healthcare), Saam (Recognition),
Daam (Compensation), Dand (Rule of law, fear of punishment), Bhed (Security apparatus and
intelligence).
Fourteen Critical Arms of State-
Nation, Durg (National
Establishments, Buildings and monuments), Rath
(Transport), Hathi (Armoured
vehicles), Ghode (Artillery), Sainik (Infantry), Anta:Pur (Internal Politics), Ann
(National reserves – Funds and Foodgrains), Ganana (Data and Statistics), Shastra
(Constitution and Academics), Lekhya (Accounts),
Dhan (Treasury and Finances), Asu or Forces (Armed Forces).
With the broad outline of the
features that are essential part of the making of a statesman, and the means
with which he or she can keep track of key 14 components of the government
managed well for the times of peace and war.
Narada then proceeds to further
detailing of how the tasks of Governance out to be performed, breaking them
further down to the level of activities and tasks.
Narada Says, which comes from the role of Sabha and Samiti of Atharva-Veda:
“Hope you do not deliberate on critical matters alone, nor should you
discuss the matters of importance with too many people and risk confidentiality
of the matter.”
Narada then speaks specifically
on commerce:
“Do you quickly facilitate commercial endeavor which tends to bring more
profit with lesser investments? Do you ensure that the state does not put
hindrances in the path of such initiatives?”
In modern context, think of
Ease-of-doing-business and incentivizing innovation, as what is reflected here in this hymn.
“Hope that the working class, the laborers and the farmers are not
suspicious of you and unaware of your work. Do you keep an eye on their
employment and welfare? Hope they do not fall in and out of your favor from
time to time? Any great progress can only happen with support of all sections.”
It is very important to ensure
that the state has consistent policy towards the working class and ensures that
the policy is communicated well to the people so that they are no longer
suspicious towards the state.
“Do you ensure that you compensate the armed forces appropriately and
without delays? Delays in compensation cause distress and unrest among the
ranks and can cause huge disasters.”
In any large state, the ruler
rules through a council of Ministers who are in turn supported by a system. Ministers and/or officers cannot be allowed to operate in the manner which is in contradiction to the defined State policy, whether it be the case of rogue Minister or that of Coalition compulsions. Narada warns the king to be watchful and
says-
“Among your employees, hope you do not have someone who pursues his
independent policies, and who runs the arms of the state as per his one
interests.”
The learned sage supports a
system of incentivizing initiatives when he asks:
“Do you give incentives and additional benefits to your men who outperform
and excel in their work?”
There have been much deliberation
regarding the veterans and martyrs of late. Interesting, the unrest is fanned
by those who scrapped Sainik Pay Commission and OROP. Narada says:
“O Foremost Bharat! Those who happily sacrifice their lives for the
sake of the state, do you protect their children and take care of them?”
Read this in the context of
Seventh Pay commission, OROP and Tuition fee for the dependents of Veterans
debate.
Narada also defines the disciplined behavior for state employees
and bureaucracy. He says:
“Ensure that your officers do not waste away the first part of the day
which is marked for Dharma in Gambling, Drinking, lazing off and other such
evils.”
Remember how the dimpled dynast
is known to begin his day late and how the bureaucracy jumped in outrage when
Narendra Modi deployed biometric attendance system in Government offices?
On agriculture, I have found the
references to rainwater conservation even in other books of ancient times like Vishnu Purana. In Mahabharata too,
Narada considers this a part of basic duties for the ruler in India, always
troubled by vicissitudes of nature.
“Have you constructed large ponds for the farmers and citizens? Hope
your people are not solely dependent on rainwater for agriculture?”
We have in all the years of
independence almost forgotten this Vedic wisdom which is most attuned to our
land and our climate. Old lakes are dying and new lakes are not being
constructed, even after deaths and devastation of droughts every year. Do we know that Bundelkhand was known for huge man-made lakes in Vedic times. Those who unfortunately ruled India for great deal of Thousand years, had such a passive relation with this land that not much development work was undertaken and most past work faded into history. This
will put the ambitious river-linking project in context.
Again considerate of the
significance of agriculture, Narada adds:
“Do you see to it that your farmers are not suffering because of poor
seed quality? Do you support the farmers by offering loans at One percent
Interest?”
Narada also touches upon a just and effective judiciary. When I read this, I am definitely reminded of the outrage after 2G verdict which let off everyone owing to poor prosecution. He says:
“O best of the men! Do you see to it that any evil thief who is
apprehended red-handed is not let-off unpunished by corrupt officials out of
greed?”
He however warns against
unrestrained state harassment when he asks:
“Hope your ministers are not heeding to conspiratorial voices and watch
with suspicion a poor man who has suddenly come into riches purely on account
of intelligence and hard work and your officials do not harass first generation
entrepreneurs.”
We have been hearing the stories
of good Samaritans in often appreciated and often ridiculed Mann ki Baat of
Prime Minister Modi. Says Narada:
“O King! Do you take notice of someone who goes out of the way for
public welfare? Do you recognize such people and praise and honour such men in
public gatherings?”
These books are full of such wealth
of wisdom. Unfortunately, we have been so away from our history and heritage
that we have not been able to appreciate them in the full. India today stands
at a cusp of re-invention. We are poised to claim our place in the sun.
Agenda-driven academicians have for long taught us that our ancient books are
nothing but myth. They are the same people who created the myth of India as the
land of snake-charmers. It is time to get rid of their faulty assessments and
discover our history and resurrect our national pride. Let us read and let us try reading from the Primary sources.
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