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Buddhism

A unique feature of Buddhism is that it is a doctrine of human beings, by human beings, and for
human beings. It has played an important role in shaping the spiritual, philosophical and social modes of
life in the Eastern world. The basic structure of the Buddha’s political thought consists of a world state
under a virtuous ruler, having strength and purity, called the Universal Monarch. He protects all beings
of the world by virtue of his office in accordance with Dhamma or Righteousness. A compassionate and
non-violent sovereign of the world protects the people of the world and leads them to material
prosperity and peaceful life. The ideal of a universal order with an internal unity of its constituent parts
based on compassion and non-violence is the best way of human life, as suggested by Buddhism. There
is no directing political though available in Buddhist tradition. Buddhist tradition is primarily related to
religion. It is derived from several sources in political sense i.e. from the writing of –

1. Ashwaghosh i.e. Buddha Charita and


2. Jatak stories related to earlier birth of Buddha’s.

The origin of state- The study of political science, in a sense, means the study of the concept of the
state for the term “Political Science” has been defined as the science of the state. The word ‘state’ in
English is similar to and practically identical with the term ‘Ratha’ in the Pali language, which means a
reign, kingdom, empire, country or realm. According to Buddhist Scriptures, the state is not an
independent thing, such as the ruler, government or land, but the combination of the four important
elements: the territory, people, government and sovereignty or independence. The concept of the state
in the Buddha’s time consisted of four elements just as we find in the modern concept of the state.

Mahāvagga, one of the sections in the Buddhist Scriptures, says about the Magadha state Seniya
Bimbisāra, the king of Magadha, held his sovereignty over eighty thousand townships. Dhammapada
Commentary says; “the population of the Magadha State was a hundred and eighty million. The total
area of the state was 300 leagues and the area of the capital city Rajagaha was 3 Giants.” It is to be
noticed that the concept of the states might be well known in the sense of country or kingdom even
before the Buddha’s appearance.

Social Contract Theory- The social contract theory was based on the notion that “the state has
been deliberately created by men, by means of a social contract to which each individual had
consented.”Aggaññ Suttanta is to be considered as an important source for seeking the Buddha’s ideas
on the state. It tells us the details of the evolution of human beings and the world from the dim past, the
origin of private property, the family, the need for socio-political institutions, and the important features
of economy in primitive society. In Buddha tradition, the origin of state is based on the theory of social
contract. A ‘mahasamat’ (greater contract) in poly was organized for the creation of state and
government. Morality and religion are very important in Buddhist tradition. King should always follow

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the moral principles and religion. There is emphasis over purity of mean. The mode of election of the
ruler is stated as follows:
The greedy disposition in the human mind makes man hold and collect more property than is
necessary to earn livelihood. The greed, of human beings who want to increase their private property
makes them steal others private property. Such behavior brings about social and economic problems
within the society. This phenomenon makes the people have common consciousness to have
convention and decide the way to preserve their property. It is natural for them to have common
consciousness to protect their property. It can be called the universal common consciousness of the
protection of private property. It is not only confined to a small group but it is a universal feeling. The
way of protection may vary from one society to another because of various conditions such as
environment, attitude, etc. If those who followed the wrong way did not return to the right way,
punishment was produced because of the convention of the people to preserve social peace. This
convention is based on reason. Every social problem was considered and solved by the convention of
the people. It means that sovereignty was in the hands of the whole people. It is due to this natural
process that when society expanded, the complexity of society also increased. The need for one who
could decide social and economic problems arose. The statement mentioned above gives a clear idea of
the origin of the ruler by way of social consent. The ruler came into being from the concurrence of the
whole people. The sovereignty of the people by convention was given to the elected one. This appeared
the election system.

Qualities and Duties of the Ruler- The qualities and duties of the ruler were enumerated as
follows:

Then, Vāsettha, those beings went to the being among them who was the handsomest, the best
favored, the most attractive, the most capable and said to him: Come now, good being, be indignant at
that whereat one should rightly be indignant, censure that which should rightly be censured, banish him
who deserves to be banished. According to the Sutta the ruler possessed special qualities revered by the
members of the society. Those elected as rulers would be good looking, favored, and capable to decide
justly the socio-economic problems. He, after having been elected, had to perform his duties on the
basis of constitution issued by the agreement of the whole people. Its main basis was right action of the
ruler.
In Buddhist tradition, it is propounded that when king will not obey the religion, consequently the
subject/people will not follow the religion, therefore nature will be annoyed that means no rain and no
agriculture no crops and people will die in want of food.
Buddha’s Form of Government- However, a new governmental system established by the
Buddha, which deserves to be studied is the Buddhist Sangha (community) administrative organization.
It cannot be decided for sure which form of government can describe such an organization because it
comprises various features of government when compared with the Western ancient and modern

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classifications of government. For the knowing the form of Buddha form of government, we will study
the evolution and character of Buddha sangh. Evolution of Buddhist Sangha is in three stages;
The First stage- In the time of the early establishment of Buddhism, the Order’s administrative
organization was not established. It is stated that during the first stage of the preaching of the doctrines
there was no need to make an organization. During the early phase of Buddhism the Buddha can be
surely called the Sangha leader by himself. Like other societies in the early phase of Buddhism, there
was no governing body. The laws and orders were not prescribed. But all the monks followed the
universal truth which each attained as his way of life and working. There was no goal or purpose for
their life, because they had attained the supreme goal, Nibbāna. The Bhikkhus worked in accordance
with the policy proclaimed by the Buddha without any recommendation, laws, orders, or reports. The
visible result of their working was manifest in the increase of the Buddhist monks and laymen who
devoted themselves to following the Buddha. It is noticed that during the first stage of the
establishment of the Bhikkhus Sangha the power of decision-making was vested in the hands of Buddha
without any consultation, conversation or meeting. Thus, the Buddha had the sole authority for running
and controlling the Sangha

The Second Stage- The second stage of admission to the Buddhist monkhood shows that the full
right of admission, which previously was the duty of the Buddha, was now given to all Bhikkhus. As the
business of the community increased, every member of the Buddhist Order was given equal right to
participate in the initiation ceremony. With the passage of time not only admission of members to the
Sangha but their training and supervision was also needed. The qualities of the preceptors of the new
members were limited. The permission of choice of the preceptor for the young monk indicates that the
process of monkhood should be competed through training and supervision from the Senior Bhikkhus.
The Buddha describes the relation among them as that of a father and son in order to attain the highest
stage of doctrine and discipline, Nibbāna. Both preceptors and pupils should function according to the
orders prescribed in the discipline continuously.

The Third Stage- The small society of the Buddhist Sangha, with the passage of time, thus, became a
big society. The functions of the Buddha and the Bhikkhus gradually increased. The method of work was
changed along with the changing social situation. The method of admission to the Buddhist Order
Community, supposed to be the main function of Bhikkhus, was changed. The function of giving the
upasampadā Ordination was transferred to the Buddhist Community or Sangha. This is the third
transition of power: in the beginning the power was in the hands of the Buddha only, in the second
stage this power was transferred to every senior and highly qualified Bhikkhu. Decision-making was an
individual process. In the third stage this individual power was transferred to all Bhikkhus to function on
behalf of the Sangha or Community. Having considered this transition in decision-making power, we find
three political systems or governmental forms: the first may be likened to a monarchy, the power being
vested in the hands of one person; the second is that the power of monarchy is transferred to the
oligarchy or aristocracy, the power of decision-making then being vested in the hands of a few, the third
is that the power of few is transferred to many that is democracy. The style of functioning of the

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Buddhist Sangha in the third stage is democratic, both in form and in spirit. This form can be said to have
been designed by the Buddha. It will not be too fanciful to say that the Buddha was the first to have
thought of and to have formed a democratic government. According to the Mahāvagga Vinayapitaka the
Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus.

Main Features of the Buddhist Sangha Organization- The Buddhist Sangha came into
being through the process of gradual and continuous evolution, development and transition. It was a
society in which men could live Together with only the few possessions absolutely necessary for survival
and health. The Sangha was an association of equality which operated on the assumption that
unanimous agreement on policy questions would be possible given their reintegration of personality.
The Buddhist Sangha was not an attempt to create a single Political life. It turned to private experience
as the ultimate fulfillment. The goal of spiritual peace came to replace political goals as the highest
expression of human purposes. The important features of the Buddhist Sangha organization can be
concluded as follows;

1. It is ruled by law not by man.


2. The Spirit of Equality.
3. Fraternity and Integrity or Homogeneity.

4. Non-Central Government.

5. Some Aspect of Communism.

Relevance of traditional Indian thought in present context–


• Concept of welfare state is still relevant today.
• The Ideas of good governance is inherent in Arthashastra itself (well being of subject-Pooja
Ranjan).
• Ancient politics was morality driven and in Dharmashatra and Buddhist tradition, morality
and dharma is considered more important than politics.
• In the ancient tradition there is description of state craft too i.e. how king should rule over
the people.
• In terms of International Relations Realist ideas are embodied in thought of Kautilya’s
Mandal theory.

……………..

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