The leaders who have conquered themselves are well equipped to handle one’s adversaries and enemies. It is not possible to conquer others until one has conquered oneself. This is the eternal truth.
Having conquered the six natural impediments, it is also the duty of the leader to guide his people on the path of wisdom, health, wealth and prosperity. Knowledge and information are key tools, but wisdom is the power of the leaders. It is with this wisdom that better self, family, society, city, state, nation as well as the better world can be made possible.
By realizing the fact that objective of life is the pursuit of happiness and not greed – leaders determine their destiny of themselves as well as their people.
2. Dharma is the foundation of Sukham
As it has already been stated, Dharma is not religion but is a principle that sustains oneself and also society.
The pursuit of happiness or Sukham is possible when both an individual and society is sustained and there is opportunity for peace and prosperity. For an individual, his Dharma is a play of the roles he dons, and in playing each of his roles to the best of his ability, mental peace and well being can be assured. For example, a man can be an individual, son, brother, husband, father, kinsman, worker and citizen at the same time. Each role carries within it a duty in the lowest sense, but a sense of purpose and an act of love in the highest sense. When an individual carries out these various roles, and correspondingly all members of society carry out their roles, there is happiness for all.
3. Artha is the root of Dharma
The word Artha appears in the earliest of Vedic scriptures, including Rig Veda, where it connotes purpose, goal or aim of human life. Over a period Artha evolved into a broader concept, it was first included as a part of Trivarga – three objectives of human life (viz. Dharma, Artha, and Kama), which evolved into Chaturvarga – four objectives of human life (viz. Dharma, Artha, Kama and Moksha). Chaturvarga is also known as Purushartha – literally meaning ‘Objectives of human pursuit’ are universal for human beings. Dharma is the principle or objective that sustained life, Artha is prosperity in all forms which also give meaning to life, Kama is work (of all nature, even sex) that provides enjoyment but which require Artha (resources or meaning) and Moksha is self realization or an eternal state of bliss. In the original Vedic philosophy each of the Chaturvarga is gained by first attaining the preceding one. Chanakya suggested a different view, i.e. Artha makes Dharma possible.
No individual can ever lead a purposeful as well as productive life without realising their Purushartha; it was also a means of self realisation. When it is followed there is balance within individuals, institutions as well as nations. When it is disregarded everyone is infested with confusion or chaos, possibly anarchy.
At the social level, Artha implies social, legal, economic and worldly affairs. Therefore, all Vedic treatises relating to these subjects are called as Arthashastra.
Vedic sage Jaimini defines Artha as a “quintessential element for all round growth…” The word Artha also translates to meaning, goal, purpose as well as essence. But Artha also has a broader concept in Vedic thought. As a concept, it implies means of life, activities as well as resources which enable us to be in a position we want to be. While wealth is an important part of Artha, wealth which is seldom used for the betterment of oneself, one’s family or others is considered Anartha (misfortune). Economists too agree, although subconsciously, with Kautilya that wealth has only either of four ends, namely: be spent for the rightful purpose, be donated to the deserving individuals or institutions, and misused by spending for devious & nefarious objects or simply to be robbed. The first two of the end deserves to be part of Artha system; since it respects Dharma, in which case wealth is used to fulfil ones Dharma. The last two, since verily against Dharma are called Adharma (against Dharma) as well as Anartha. Artha can be better understood as the rightful accumulation of resources and wealth for a happy and prosperous wellbeing.
We all understand the importance of wealth; without wealth, a great many things in life aren’t possible. However, to attain wealth rightfully (Artha) there needs to be a sound economy, for the sound economy to happen there needs to be job/entrepreneurial avenues and for this peace is necessary. Peace is made possible by Dharma, when everyone does the duties assigned to them from a sense of responsibility. While they are interrelated in many ways – Vedic thinkers, including Kautilya, hold Dharma to be greater than Artha.
Therefore, leaders must understand the importance of economy (Artha) in carrying out their duties and achieve their objective for everyone’s wellbeing (Dharma).
Without Artha, there cannot be followers of Dharma and without adherence to Dharma there can seldom be Sukham – This is the Truth.
4. Foundation of Artha is Rajyam
The Sanskrit word Rajyam is often confused with the word Rashtram or Rashtra. Also, the word Rashtra is often translated as ‘Nation’ or ‘Nation-state’ and Rajyam as ‘State’. The word ‘Nation’ as well as ‘Nation-State’ is understood today by many from a European perspective. Nation is defined to be a body of people united by common descent, history or language, which inhabit a particular state or territory. ‘Nation-state’ is understood as to be a state that identifies itself as deriving its political legitimacy from serving as a sovereign entity for a nation or as a sovereign territorial unit. The state is a political and geopolitical entity; the nation is a cultural and/or ethnic entity. The term “Nation-State” implies that the two geographically coincide. In a subtle sense, nation-state is any group of people having a common aspiration of a political state like an organization. It is also essentially based on divisive sentiments.
It’s important to note that, even today, many people believe that the idea of Nation or Nation-State was seldom known to Vedic Indians and, that, the idea of Nation-State came into existence hardly two centuries ago. The British, who ruled India for over 2 centuries, often made such observations, repeatedly. One often quoted statement is by Sir John Strachey[1] – a member of the Council of Secretary of State of British Government – in his speech to British Parliament in 1888:
This is the first and most essential thing to learn about India that there is not and never was an India or even any country of India possessing, according to European ideas, any sort of unity, physical, political, social or religious. No Indian nation, no people of India of which we hear so much.
In India, the concept of nation existed for thousands of years in the form of a pan-Indian spiritual-emotional identity. In Rig Veda, the word Rashtram was used to describe the national identity of people of the land called Aryavartha – as India was known then. Rashtram is a unifying, as well as an overall development oriented concept as against the prevailing concept of nation, in which the basic urge to live together is not necessarily developed. Rajyam, in this context, is better translated as the government or rule – which includes the ruler, judiciary, banking, military as well as other social welfare establishments to ensure that objective of Dharma, is relentlessly pursued.
Rajyam is a spiritual, all-inclusive, welfare of all system based on the idea of Dharma. The foundation and the meaning behind it are never divisive. Rajyam can evolve, adapt or even collapse, but the idea of Rashtra, which originates from the benign wish for eternal welfare – Dharma can continue to exist until there is an urge to live and co-exist in the hearts of the people.
For Economy (Artha) to flourish – Government (Rajyam) is an important precursor. With good governance comes good economy (Artha); through good economy comes good opportunities for people (Artha); through such good opportunities Dharma is nourished and through nourishing of Dharma – Sukham is ensured.
5. Rajyam is well administered by those who are Indriya Vijayi
Indriya Vijayi is one who has overcome own over his Indriya (sensory perceptions). Indriya is often translated as “belonging to, or agreeable to, Indra (ruler of Indriya)”. However, Indriya essentially connotes supremacy, dominance, control, power
, and strength. Other relevant words could also be ‘predominating influence’, ‘sovereignty’, ‘power’, ‘organ’, ‘faculty’, ‘controlling faculty’, ‘controlling principle’, ‘directive force as well as function’.
Abidharmakosha, although a revered text by the Buddhist monks, was originally written in Sanskrit language and has its root in Dharma Shastras, written in the 3rd century BCE this text list 22 Indriyas. They are:
Chakshushendriya – Organ of sight, eye
Shrotendriya – Organ of hearing, ears
Ghranendriya – Organ of smell, nose
Jihvendriya – Organ of taste, tongue
Kayendriya – Organ of touch, body
Manendriya – Mental organ, brain
Strindriya – Female organ
Purushendriya – Sensation of dissatisfaction or sorrow, mental
Jivitendriya – Vital organs, life
Dukhendriya – Sensation of displeasure, pain or suffering. Bodily.
Sukhendriya – Sensation of pleasure, bodily
Daurmanasendriya – Sensation of dissatisfaction, mental.
Saumanasendriya – Faculty of satisfaction or joy, mental
Upekshendriya – Faculty of sensation of indifference; bodily as well as mental
Shraddhendriya – Faculty of faith, Confidence
Virendriya – Faculty of energy, zeal, enthusiasm
Smritendriya – Faculty of memory, mindfulness
Samdhindriya – Faculty of absorption, meditation
Prajnendriya – Faculty of discernment of Dharma, Wisdom
Anajnatamajnasyamindriya – Faculty of learning
Ajnendriya – Faculty of knowledge, of highest knowledge, of having learned
Ajnatadvindriya – Faculty of one who has already come know, of perfect knowledge
Of these 22 Indriyas, first five are the most important in the material life of any individual. If a person cannot control his own Indriyas; that person will ever be a slave to them. While being a slave these very Indriyas create delusion in men. As said by Krishna in Bhagavad-Gita “Through delusion comes anger, this anger causes bewilderment of memory, through bewilderment of memory wrong decisions are taken and through wrong decisions the person verily meets his end.” Therefore, controlling these Indriyas are extremely important for political leaders as well. For achieving this, the Vedic rishis have offered three paths, namely:
Vichara – Deliberation, Contemplation or Self-inquiry
Icchashakti – Inner will
Kumbhaka – Retention of breath through Pranayama (Breathing exercises[2] that are a part of Yoga)
Dama – Restraint
For those essentially in material pursuits of life, like politics and business, Vichara is considered the most viable path.
Vichara, like many other words does not have a corresponding word in the English language, the closest word could be Deliberation, Contemplation or Self-inquiry. It is a faculty of discriminating between the right and wrong; it is the process of deliberation about cause and effect (Karma) as well as the final analysis. Vichara, as per Ramana Maharshi, can always be practiced. However, as per his teachings “Vichara should not be regarded as a meditation practice that takes place at certain hours and in certain positions; it should continue throughout one’s waking hours, irrespective of what one is doing. There is no conflict between working and Vichara and with a little practice everyone can inculcate it in their lives.”
People take to some or the other kind of work to fulfil their desires, need or greed. A great many people give little thought as to whether what they are doing is correct, effective or worthy of the efforts. Then there are those who take significant time to think in a way as to see if their self-serving objectives are satisfied. Worse, there are also such people who only think and never do a thing. Neither of these is capable of even understanding Vichara.
Vichara is a constant thought for self as well as for universal welfare. Vichara is for those who are on the path of Dharma. Vichara is then for those are free of or aspire to be free of Arishadvargas.
Through the practice of such Vichara a person – in due course of time – will ultimately realize ways to conquer oneself and become Indriya Vijayi.
This Indriya Vijayi is well equipped to ensure competent governance (Rajyam). Through well served Rajyam, economic welfare is achieved (Artha). Through Artha – Dharma is followed by all. And, thereby, through Dharma, universal welfare is achieved (Sukham). This is the core foundation of Rajaneeti – Vedic approach to Politics.
13
ATTAINING
ABSOLUTE POWER
What is true power? Is it possible to be powerful? What makes a person weak? Who’s truly powerful? Who’s truly weak?
*
Power is usually looked upon in an external sense. It is defined as the capability of accomplishing something or exerting influence over someone with a goal in mind. Power is sometimes referred to as a political or executive ability, and is the marked ability to do or act with decisiveness, might and force. It can be often delegated authority, authority granted to a person in an office or capacity. It isn’t necessarily something tangible, and isn’t something one can buy exclusively with money.
Today, what most people consider a seat of power—or, power by position—is most the feeble and temporary one. Yet, it is an addictive type of energy that takes a lot, both from those who aspire to it as well those who occupy its status. It is a purely outward power that may not include any power over oneself. If it is a position of power that is won or given, it can just as easily be quickly lost or taken away.
One of the revered Vedic seers, Bhartrihari, who was a king before deciding to become a hermit, said that fear is everywhere and in every person in the absence of supreme wisdom. While the weak fear the powerful, the powerful fear the loss of power. Bhartrihari says in Niti Shataka, “In enjoyment, there is fear of disease. In social position, there is fear of disgrace. In wealth, there is fear of taxation. In honour, there is fear of humiliation. In power, there is fear of foeman. In beauty, there is a fear of old age. In erudition, there is fear of criticism. In virtue, there is a fear of insults. In body, fear of death…”
If you think that the chair of the president of United States is the most powerful in the world, you might want to consider that it can be occupied by a person for not more than eight years and requires regular approval from other branches of government, the media and the voter. Given this fact, even the chair of the President of United States of America doesn’t guarantee absolute power. There have been times when sitting presidents have had to step down in disgrace, have gotten killed and even humiliated. Like all powers, such political prominence is transitory. But then, is there really something called absolute power, by which a person could take on the mightiest?
Absolute power, that which Vedic seers like Chanakya, Bhoja, Bhartrihari and Bhardwaj taught, is that which makes a man brave and fearless. In the presence of fear, there can seldom be any enduring power. In life, all fears must be uprooted before we make place for power. Whether power is to be used in material or spiritual pursuits, uprooting the fear is the key.
Fears are caused by six inborn limitations in men called ‘Arishadvargas’, which come to people naturally because of the excess of the mind. In lust, we fear not having or, when having, losing the object of our desire. We are infested with anger owing to our fear of losing what we have and those who would try to take it from us. Greed occurs when we fear too much about the future. In fear of the future (what is going to come) we seek to accumulate material things beyond our present needs at times through devious means. Infatuation is often a cause of emotional pain, and anticipation of pain is the cause of fear. Egoistic people often seek too much appreciation, acceptance and publicity, most of the time undeservingly, and therefore fear not having it or losing it. Envy and jealousy too make way for fear. When someone has something, that which we don’t possess, we envy them in fear that we may never get that which they have or that
they may outdo us.
All the so-called ‘most powerful people’, labelled by media publications, are infested with these Arishadvargas. Yet, we are made to believe that they are powerful owing to these very limitations - roots of peril. Vedic seers declared that in the presence of any or all Arishadvargas, a person is only weak. So, to be powerful, a person must first overcome his fears by overcoming those six perils. This is a matter of developing self-control and cannot be achieved by controlling others or external resources.
The Vedic word for power is Shakti. Shakti comes from the root word ‘Shak’, which means ‘to be able’. There are five manifestations of this Shakti, which truly makes a man powerful. They are:
Chit Shakti: the power of consciousness
Ananda Shakti: the power of unconditional bliss
Iccha Shakti: the power of unimpeded will
Jnana Shakti: the power of intuitive knowledge
Kriya Shakti: the power of acting as per one’s will
These are inner powers that cannot be gained through manipulating others. They arise from Yoga Shakti or Power of Yoga. It is through appropriate use of the aforesaid Shakti that a person becomes powerful enough to carry out the following:
Srushti: manifestation
Stithi: sustenance
Samhara: dissolution (end of a negative event)
Tirodhana: concealment
Anugraha: benevolence
No person is truly powerful unless he can carry on these five tasks. Yet these are universal functions, not something any person can own or dispense of their own accord.
Once people achieve worldly power, they are addicted to it and are eventually overwhelmed by it. They seek enjoyment by abusing them, even while in the grip of fear of losing it. This causes their downfall. Many seers of Vedic origin have propounded that getting power is far easier than holding on to it.
Essentials of Vedic Wisdom for Blissful Living Page 8