The world today works in binaries. It also works in a way where the
basic presumption of rationality , faith , economics and political governance
are always measured on the touchstones of cultures , which though aspiring to
be universal is actually far removed from the rest of the world .
This is specially true in relation to the discourse of Human Rights ,
which has been used increasingly as a tool against non western societies . In
most cases anyone who even differs from the idea of every one in society being
granted rights is dismissed as irrelevant or dangerous . Apart from the broader
question that whether such things are fair ? and accepting there is nothing
like fairness in global politics, the question arises is whether such a mature
and realistic dissent is possible without it being apologia for secular and
religious tyrants . It is my belief that it can be , and I hold Mahatma Gandhi
and HH. The 14th Dalai Lama
as examples of those who have strongly articulated such points of view , though
it is a pity that their ideas have not got the currency in academic circles as
much as they deserve .In times when western economics and politics has mostly
failed , it is therefore important to explore as to whether alternatives to the
most basic social and political tools of governance of western society is
possible.
It is apparent that the major difference between the Dhammic and Dharmic
conceptions of the world is essentially a matter of structure. The method of
governance while not being essentially different would definitely be different
in terms of logic for the action which governs the ways of the state .
While Dhamma would stress on “Sila” as the prime motivator in the
actions of the state thereby implying that actions of the state must innately
be governed by conceptions of moral perceptions of the correctness of action ,
Dharma as a method of governance would largely be value neutral.
Interestingly Dr Ambedkar who compared both opted for Dhamma over
Dharma because to his mind the existence of
“sila” gave a moral compass to the society including within it the
conceptions of creation of a more equal and beneficial state.
Swami Vivekananda on the other hand on comparing both seemed to opt for Dharma
even though holding the conception of
Dhamma in great regard because he was of the view that the extension of unending
equality and non-structuredness in society leads to an eventual collapse of
social order.
In other words Dharma and Dhamma can be construed to be the same
principle with different emphasis. While the priority of the first is to
protect social order the second intends to create a more just society. This in
itself does not mean that the first is conservative and the second progressive.
We all know that in a live society to function both the above-mentioned forces
are needed to create an ideal balance in society. Dharma and Dhamma to be
facile are two sides of the same coin. A state to be successful must both protect
social order as well as provide social equality . In other words an ideal state
should both follow Dharma and Dhamma equally.
History and experiences of history are not universal and linear ,
though every civilisation believes them to be so .Every civilisation believes
that it’s values are universal and tries to impose it on the cultures /
civilisations surrounding it on the assumption that those who do not hold such
values are either barbarians or evil . This leads to the clashes between
civilisations as indeed between civilisational values .What is freedom to one
is licentiousness to the other and what is tradition to one is cruelty to the
other .
Therefore as inheritors of an unique civilisation based on the
conceptions of Dharma / Dhamma posited between the unbounded rights
consciousness of West and the unique formalised ordered vision of the Confucian
Far East, we have an unique duty to fulfil to the rest of the world. The duty
to spread the word of Dharma/ Dhamma not only as a method to make people's
lives better which indeed they do but also to promote a governmental structure
which balances individualism and communitarianism .
For too long we have been silent onlookers between such great conflicts
which have been playing out in the world in the name of development as well as for
“human rights”. We have kept satisfied and silent while our ways , our lives ,
our customs , our norms , our histories have been assailed on the aggressive
flail of western human rights ideology , which on many occasions have been
enforced by the use of force. All the while we knew that Dharma/ Dhamma as an
alternate political tool of organisation
can effectively provide the answer to such conflicts. But possibly we (the
receivers of 2000 years of shared wisdom) have kept quiet since we all deeply
know that “Satyameva Jayate” or “Truth always Triumphs” and the truth will
eventually dawn on those who aggressively promote their ideologies and the
their business interests in the name of human rights consciousness , all the
while steadily disregarding all the high values which they preach when violence
is directed against us , as societies and as people. The problem is that this
deep silence has been always interpreted by those who want to destroy our very
existence as a sort of inertia and backwardness and a sign of darkness which
envelopes all our societies . It is my hope that this will be the conference
when the lamp will be lit for the future of Dharma / Dhamma as a method of
governance of everyone in the world .
Dharma/ Dhamma teaches us that it is important to have a system whereby
individual growth is always balanced by the individual's responsibility towards
this community, and the power of the government is counterbalanced by the
obligation of the government to follow norms of responsible and just behaviour towards every
living being in the society. Unlike models of government which presently hold
the field claiming themselves to be universal and those which aspire to hold the field claiming themselves
to be universal , Dharma / Dhamma teaches us that though there can be
universality of aspiration for a universal model of governance, but a true,
genuine and viable government has to arise from within the norms and customs of
the society , where the government exists. Dharma/ Dhamma calls for the
creation of an ideal balance which results in harm any or all parts of society
without the predominance of any specific section. In the world of shrill voices
this is possibly the sanest voices of them all. Dharma / Dhamma is the only
idea which can bring peace and security to the world today.
Needless to say that today our unique vision of the world stands in
great danger. It is under challenge from various quarters and various
ideologies ( all of which believe in the use of violence of some sort to
achieve their ends) including increasing rights consciousness without
corresponding knowledge of one's society, which is streaming into our societies
like a flood. However we as individual societies are unable to stem the tide
since today we are a house divided amongst ourselves. We are all trying in our
individual ways to somehow offset the oncoming deluge , but till today we have
failed to craft a common response and offer a constructive model of governance
as an alternative to the prevailing ones in the world.
Today, we
have to retrace the steps of the greatest dharmic ruler of all “ Asoka
Priyadarsi”, who nearly 2300 years back was not satisfied by personally
following the way of Dharma / Dhamma
but formulated a methodology of governance which could be applied in the
process of governance of states incorporating the ideals of Dharma / Dhamma,
and most importantly took it to the world as an alternative way of governing a
society. It is the call of the world and the demand of the times that we the
inheritors of the legacy of Bhagwan Buddha and Asoka Priyadarsi Devanampriya
take his work forward.
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