Buddhism is characterized
as a philosophical system which presents a total view of the world and man’s
place in it, as well as instruction for the ordering of human affairs. However,
in considering the Political and administration dimensions of Buddhism, we need
to acknowledge that from its earliest days of origin in India, Buddhism has proved
to be remarkably flexible and adaptable to different social and geographical environments.
Historically, the teachings of Buddha like social justice, peace equality, tolerance,
truth, non violence, women empowerment and liberality of its thought accounts
in part for the great traditions of Buddhism.
Buddhism had
contributed significantly to the development of the forms and institutions of
civil government, administration, including the ideals of country, in modern
India. Buddha had taught the principals of righteous government, individual
freedom and the rule of law. The seven conditions of stability of a republican
body which he suggested to the Magadhan diplomat Vassakara are words of
political-social wisdom still relevant to our modern political life. The
influence of Buddhism on Indian political theory and administrative
organization could be understood in the light of Buddhist speculations
concerning the origin of State and government (related in the Aggannasutra is
of democratic import), the Buddhist organization of the monk-nun samgha and its
impact on democratic states of ancient India, the influence of the Buddha’s
teaching on the kings, queen, their vassals and minister and certain concepts
and institutions concerning political life which were inspired by Buddhist
teaching.
Many of the
crucial features of the Buddhist approach to political governance derive from
the principles and practices governing the organization of the monastic
community. A distinctive feature of the monastic community, over and above the
social and moral dimension of Buddhist practice, was its rules and procedures
for the management of the monastic community. The monastic community was governed
and regulated by a well formulated code of conduct—the Vinaya—which
formed an integral part of the Buddhist Compendium, enumerating the rules and
procedures governing the structure and functioning of the monastic community. According
to this mode of governance, the brotherhood of monks (sangha and later
nuns) was established on ‘democratic foundations with a constitution and code
of law governing their conduct’ (Jayatilleke 1967). The day to day affairs of
the sangha were governed by a liberal culture of equalitarian inter
personal relations. There was no formal hierarchy or dynastic favoritism in the
monastic order. This form of monastic governance contained many features of
statecraft present in the self governing confederacies and republic rather than
the large monarchical kingdoms. The principle of equality in Buddhism, applied
equally to the relationship between the ruler and the ruled, and was a
governing principle in matters of statecraft.
The normative
code of the Buddhism ‘welfare state’ spelt out clearly the ideals of a ‘just
society’ as one in which there was equality, economic prosperity and the
practice of the good life. These moral and social values were exemplified in
the Buddhist notion of welfare built around the seven virtues or skilful
actions of ordinary lay persons. These virtues refer to refraining from: taking
life, stealing, confusing speech, and uttering falsehoods, malicious speech,
frivolous talk, harsh speech and being attached to vulgar sensibility, not only
as abstentious but positively. The practice of these virtues which formed the
basis of good administration and legislation that ensured peace and stability underlines
the raison d’etre of the Buddhist social ethic, namely, which concern for the
welfare of others, is considered as integral to the personal morality of
salvation and for the development of Country. The Buddhist principle of
dependent origination reflects a cosmology in which all human and natural
phenomena come into existence within a matrix of interrelatedness. Thus
we are urged to respect the uniqueness of each existence which supports and
nourishes all within the larger, living whole. The
Constitution of India also includes so many rules and teaching of Buddha for
the welfare of our country.
After the Second World War the revival
of Buddhism had a decidedly internationalist outlook, and focused on crossing
extant sectarian and geographical boundaries.
It is within this context that one can understand the efforts of the
Indian government to incorporate Buddhist heritage to form a basis for further
diplomatic, economic, cultural, and strategic associations within its foreign
policy.
The principal taking off point of the
Nehru era of Indian foreign policy has been the concept of Panchsheel, the five
foundation of Peace. The idea of Panchsheel (“Five Principles of Peaceful
Coexistence”) was given precision and formal seal of recognition on 29 April
1954, when the Five Principles were first given expression in a five-point
preamble to an agreement between India and China, the agreement was mainly
concerned with the establishment of trade. The five fundamental precepts of
morality mentioned in early Buddhist scriptures are: 1. Refrain from injuring living beings 2. Do not take what is not given
3. Refrain from sexual immorality 4. Refrain from falsehood 5. Refrain from
liquor that engenders slothfulness. Panchsheel was formally incorporated in
the Agreement on Trade and Intercourse between India and China signed by Nehru
and Chairman Mao Tse Tung. Its preamble states that the two governments
resolved to enter into the present agreement based on the following principles: 1. Mutual respect for each other’s
territorial integrity and sovereignty 2. Mutual non-aggression 3. Mutual
non-interference 4. Equality and mutual benefit 5. Peaceful coexistence
Buddhism plays important role in the
lives of millions across the world, is what gives it potential for Indian
foreign policy. The pan-Asian presence of the religion and its importance for
national identities in the region, coupled with its image as a peaceful
religion makes it ideal for soft power diplomacy, with its focus on
non-coercive power. India can claim legitimacy in its promotion of Buddhist
diplomacy for a number of reasons, like Buddhist faith originated in India,
therefore granting it singular historical legitimacy. Second, India has
numerous sites of importance to the Buddhist faith, such as Bodh Gaya, Sarnath,
and Nalanda. Third, India has nurtured an image of being a protector of the
persecuted through the presence of the Dalai Lama and the Tibetan
parliament-in-exile in Dharamshala. Successfully leveraging these associations
with other Buddhist countries could have an impact beyond the realm of cultural
diplomacy, and aid in other areas of foreign policy as well. Deepening ties
with Asian nations on the basis of Buddhism could potentially feed into the
government’s larger policy objectives, for example, the ‘Neighbourhood First’
policy, and the ‘Act East’ policy. Few years back our Prime Minister Mr. N.D.
Modi has made Buddhism a regular feature of his diplomatic and international
visits, such as to Sri Lanka and China, among others, Modi has made a conscious
effort to emphasize shared Buddhist heritage.
Religious tourism in India has been
identified as holding great promise. Though India is currently home to seven of
the eight most significant Buddhist sites in the world, it receives less than
one percent of global Buddhist tourism. South East Asian nations, such as
Thailand and Indonesia, are the prime recipient of such tourism. Many Buddhist
Universities of India organized a number of International Conferences,
Seminars, Buddhist Conclave Ministry of Tourism and Culture is promoting a
number of tourist circuits that cross national borders. These conferences were of particular
importance because of the emphasis laid on the relationship shared by Hinduism
and Buddhism, which was projected as one of mutual benefit and growth instead
of one of antagonism.
Photo from https://www.wikiwand.com/en/Vasubandhu
