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412 - Buddhist social and Political Philosophy
o
The ancient Indian
political background was the foundation
for the Buddhist political philosophy. The Buddha was a crown prince, came from
a warrior casteand oft-time
associated with the great kings and ministers. The Buddha never used political power to introduce his teaching,although
the Buddha’s closest friends and devotees were great kings and ministers.The
existing Buddha forbore the harsh
experiences such asthe attempt of murder him, the assassinationof his great
disciples, attempt of calumny etc. without asking support from the political
leaders. In many occasions the Buddha for the benevolence of the society met the constitutional authority
and adjoined straight to the issues combined with the political authority. When great kings approached to the Buddha,
according to the situation he instructed them to ascertain the accurate constitution of the realm. Obvious ascertainable
to acquire concerning the Buddhist Political philosophy after examining the ancient Indian Philosophy.
o The
ancient texts such as Dandaniti
(the administration of force), or Rajaniti
(the conduct of kings), Kautilya Arthasastra,
Great epic the Mahabharata, Ramayana,
(passages on statecraft and human conduct), Manusmruti, Nitisara of Kamandaka (Essence of Politics), Nitivakyamruta of Somadeva Suri
(Nectar of aphorisms of Politics)
o The origin of the kingdom and kingshipdemonstrated in ancient
texts and archaeological facts. In the later Vedic period, around the 5th century BCE,
there were two great civilizationsMahindajaro
and Harappa in pervious ancient India. In modern Pakistan.
o Aravival
of the Aryans marks the
special progress in Indian Politic. The Early Vedic saw the upsurge of the
kingdom which was tribal in character.
Each tribe formed a separate kingdom. The basic unit of the political
organization was family and a
number of families formed a Village.
A reflection ofthe Ancient Indian Political System can be traced in the social
life of the Aryans. These villages were headed by Gramani. Moreover, this pattern gave rise to larger units
or clans formed by a group of village.
The circle continued with several
clans forming the tribe and their leader was Rajan or the Vedic king.
He protected his people from enemies and was accompanied with a senani or commandant, the Sabha and the Samithi in
administration.
o In
the later Vedic age, the Gangetic
Valley or Aryavartha became the center of political activity. Various
Kingdoms like Kosala, Videha, Kuru,
Magadha, Kasi, Avanti and Panchala came into existence.
o The
earliest legend about the origin of
the kingship explain in the Aitareya Brahmana. When gods and demons at
war, Gods suffered badly. Therefore, they need a king who can protect and lead
them in the battle. So they named Soma (Indra) as their king. In ancient India
kingship originated based on human need mainly military necessity.
o In
Taittireya Upanisad repeats
this story and imply the king Soma
was nominatedby the higher god
Prajapati and he was not elected by the people. The kingship is divine
and the main duty of the king, is made happy the gods with sacrifices. (asvameda, purisamedha etc.)
o According
to Vedic texts Brahimin caste, the warrior caste, the caste of merchant, farmer,
etc. and the servants originated from
the Maha Brahma.People ought obey to sacred Vedic texts and should do
pertinent duties imply in the texts. They cannot exceed the divine teaching. Bhagavad-Gita
explains the duties of the
four classes,
o Control of mind and senses, undergoing
hardship for the sake of duty, purity, forgiveness, straightness of mind and
body, belief in God, the scriptures and the other world, knowledge of the
sacred law.These are the Brahman’s duties.
o Competence, majesty, determination,
bravery, creativity, not running away from battle, generosity, ruler-ship. These
are the Kshatriya’s duties, born of his own nature.
o Cultivation, protection of cows and
trade are the Vaishya’s duties.
o Service of all the three varṇas is the Sudra’s duty, born of his own nature.The
single most important teaching of Gītā is the devotion to one’s duties in
society.
·
Manusmruti says,
“When the world was without a king – and
dispersed in fear in all directions,
TheLord
created a king – for the protection of all”
“Even an infant king must not be
despised – as though a mere mortal,
For he is a great god – in human form”
·
Later rulers took many
titles such as maharaja (the
great king), rajadhiraja (the
king of kings), devaputra
(son of gods), devapiya
(beloved of the gods), Ckkravrtin
(Universal Emperor), Mahasammata
(the great chosen one), Maharajadhiraja-paramadattaraka
(great king of kings, Supreme Lord)
·
When the powerful king doesn’t
rule the country people have to confront to influence of matsyanyaya. (The way
of the fishes) Ramayana emphasizes the important of kingship,
“Where the land is the king-less the
cloud, lighting wreathed and loud voice, gives no rain to the earth”
“Where the land is the king-less the son
dose not honor his father, nor the wife her husband”
A river without water, a forest without
grass, a herd of cattle without a herdsman, is the land without a king”
·
In Manusmruti can find the later legend of origin of kingship. According
to that first man of the world was Manu.
In this period due to the greed and
anger human beings disturbed each other. Then theyagreed to respect
each others, but they did not have confidence. They approached to the Brahma
and he nominated Manu as the first king.
·
In some places
Mahabharata says any king (wicked)
better than none.
“A man should first choose his king,
then his wife, and only then amass wealth.”
·
Duties of the kings,
o Providing
the protection of society and
kingdom external aggression. Further lives, property and traditional custom
against internal enemies.
o He
protected the purity of class
with excommunicating the
disobedient, family system by punishing adultery, and ensuring the fair
inheritance of family property. He protects the widows and orphans, rich
against the poor by suppressing robbery, poor against the rich by punishing for
exploitation.
o Religion
must be protected by giving royal patronage. developing irrigation, relieving
famine, and supervising the economic life of the realm.
o Arthasastra
explains the routine time-table for the king, 4 ½ hours of sleep, 3 hours for
eating and recreation. The rest of the day should spent in state affairs.
·
Kings lived luxury life, chaplain, painters,
musicians, astrologists, physicians, poets and learned men dwelt with king and
enjoyed the king.
·
In ancient India
kingship reserved for male, but in few occasion daughters and queen inherit to
throne. For instance, Queen Didda
of Kasmi (10th century), Queen
of Kaktiyas, Rudramma (12th century) Queen Akkadevi (10th century). Sometime women
took part in wars. (queen Akkadevi)
·
“A single wheel cannot
turn, and so government is only possible assistance. Therefore a king should
appoint councilors and listen to
their advice”Arthasastra.
·
ManuSmṛti explainsthe ancient Indian political system thus.
o
According
to Manu because in primitive period there was anarchy, God created King to restore welfare to the people.
o
According
to Manu the guilty who defy or
disturb land must be punished.
o
According
to Manu the king must bring welfare
to the people, respect learned people, have council of the ministers and act
according to the advice of ministers.
o
Manu
has laid stress on the division of
power and distribution of functions.
o
Manu
Smṛti deals with judicial
administration, the evidence, the procedure of Court, different types
of Courts etc.
o
Manu
deals with the appointment of
ambassadors their qualities and qualification.
o
In
Manu Smṛti the system of taxation has been dealt with in detail, but the taxes should
not be heavy.
o
Manu
lays emphasis upon the importance of the boundaries of village.
o
Manu
has given importance to the maintenance of the international relations between different states.
·
The Dharmaśāstra has described the
duties of the officers of the
State.
1. Yuvarāja: or crown prince had to assist the king and the ministers. He is the successorof all power after the
king’s death.
2. Pūrohita: the duties of pūrohita were mainly
connect withreligious rights and
education. He should know all types of rituals, rules, laws and auspicious
moments.
3. Senāpati: the commander shouldmaintain internal and external security.
4. Dūta: The ambassador
or the messenger, were concerned with foreign affairs.
·
Six-fold Policy
The most comprehensive account of state policy is given
in Kautilya’s Arthaśāstra. It
enumerates the following Six-fold policy.
1. Sandhi (agreement of peace or alliance): Making peace is
entering into an agreement with specific
conditions. A king shall make peace when he finds himself in relative
decline compared to his enemy.
2. Vigrha (War): Active hostilities are waging war. A king
superior to his enemy in power shall attack him.
3. Asana (Neutrality): Being indifferent to a situation is
staying quiet. When a king considers that neither he nor his enemy can harm the
other, he shall remain quiet.
4. Yana (Making preparation for attack without actually
declaring war)
5. Samsharya (Seeking the protection of another): Getting the
protection of another is seeking support.
6. Dvadhibhava (Making peace with one and waging war with
another
References
Basham A L, The wonder that was India
Urmila
Sharma, S.K. Indian Political thought,
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