Fundamental Principles of a State’s Well-being

Author - DVG

Intro

[[Fundamental Principles of a State’s Well-being - Part 1 Source: prekshaa]]

विस्तारः (द्रष्टुं नोद्यम्)

This is the final part of the ten-part English translation of the epilogue of D V Gundappa’s Jnapakachitrashaale – Vol. 4 – Mysurina Dewanaru. Edited by Hari Ravikumar and Raghavendra G S.

rāṣṭraṃ vā aśvamedhaḥ…
– Yajurveda (Taittirīya-brāhmaṇa 3.8.9)
kalpate ha vai tatra prajābhyo yogakṣemaḥ
yatraitena yajñena yajante
– Yajurveda (Taittirīya-brāhmaṇa 3.8.13)
The nation itself is the Aśvamedha (aśva represents the State)… with that both gain (yoga) and well-being (kṣema) of the citizens are achieved…

1939 Recommendations

Just about thirty years ago, in 1939, during Sir Mirza Ismail’s tenure as the Dewan, the erstwhile government of Mysore appointed a committee to make appropriate recommendations to facilitate political reforms. The President of the committee was K R Srinivasa Iyengar. Amongst its members were those experienced in administration such as N S Subba Rao, S Hiriyannayya, and Rao Bahadur M C Ranga Iyengar; Smt. Rukminiyamma, who had been an Officer of Education and others who had rich experience in public affairs; Jenab Mohammed Imam, Jenab Haneef, and many other such notables. When the committee submitted the report, I expressed reservations about it through my comments, which included the following suggestions –

1. The government should immediately approve and declare the ‘Responsible Government’ itself as the objective of Mysore’s progress.
2. The government should be committed to make appropriate preparations towards achieving the previously mentioned goal within ten years.

Excitement of the Mob

Today, both the report and the suggestion are things of the past. Many things over and beyond them have happened. However, a question that a few people used to ask me around then has remained unanswered till date.

Mahatma Gandhi himself had become the leader in great haste. The very next day after the riots at Vidurāśvattha, he sent a telegram to Dewan Mirza stating: “Please transfer the powers to the ‘Responsible Government’ at this very instant. People have now proven that they deserve it.” What does this signify? Doesn’t it mean that the mob’s excitement proves their merit?

Long before 1939, the protests that were being organized in the name of ‘Responsible Government’ were quite strong. The riot at Sultanpet (1928), the riot at Vidurāśvattha, and many such incidents were part of that very agitation. During those days in British India, political activism was quite intense, wasn’t it? As a result of Mahatma Gandhi’s inspiring influence, that giant revolution spread across multiple dimensions.

If the atmospheric pressure in the Bay of Bengal along Madras causes clouding as a result of which if it starts to drizzle, can the weather in Bangalore escape its effect? This is how the agitation of the Congress supported the activism in Mysore. Since the Mirza government sensed the pressure of this atmosphere, we can conclude that the aforementioned committee was appointed.

Well-wishers’ Questions

Hundreds of great people who were neither associated with the Congress nor with any other movement used to ask us a question in a friendly tone. The very fact that there were, during those days, such great well-wishers with no affiliation to any political party but concerned solely for the State’s well-being is exceptional. One such exemplar was K P Puttanna Chetty; there were many lawyers from the yesteryears too. In today’s day and age, if at all such remarkable and unbiased public personalities exist among us, I believe that their number will be no more than the fingers on one’s hands.

These are the questions they posed: “What is the lacuna now? In what facets does our State suffer from deficiencies? What corrections will satisfy you?”

When people posed such questions, at least I used to feel a lump in my throat.(5) Should we complain that the taxes are high? Should we say that the State is extremely corrupt? Should we remark that the people in authority are fools? Should we say that the judiciary lacks clarity? I am not able to find anything particular that I can point my fingers at and criticize the State(5).

There may be a few trivial shortcomings. What system of government doesn’t have such minor flaws? All such institutions run by human beings will certainly have such disorders. Ignoring these small shortcomings, if the larger picture is observed, the Mysore State of those days wasn’t in any way lesser than any other kingdom of British India. Rather, in many aspects it was advanced and used to be a guiding light for others. These were the things we had felt in our hearts to have been true.

Our Response

But we have already stirred up a movement, haven’t we? Can we concede that our noise was baseless when we face a question? There is a Kannada proverb that roughly translates into ‘A husband who despises you, would find stones even in curds.’ That was our only resort. We said, “We don’t have Citizenship Rights” – meaning, ‘We don’t have the fundamental rights that a citizen recognized by a nation would have.’

What does it mean?

• For example, there is a law that controls the press. That curbs the freedom of citizens.
• Secondly, the Executive Council doesn’t have a representative elected by the citizenry.
• Thirdly, the citizens don’t have any authority over the Government’s budget.
• Fourthly, we don’t have any authority whatsoever over the administration of the Government of India.
• Currently, it is futile to call ourselves the citizens of India. We should have a say in India’s politics.
• Fifthly, the level of our High Court’s authority is not sufficient. We need another court above the High Court to file appeals.

Rights

[[Fundamental Principles of a State’s Well-being - Part 2 Source: prekshaa]]

In this manner, we started extending our rights according to what we felt was appropriate at a certain moment. All the rights that we have mentioned can be called ‘Theoretical Rights.’ These rights aren’t directly related to the everyday lives of people. The facilities that people need on a daily basis such as food, clothing, light [electricity or power], water, roads, schools, medical assistance, police on duty, judicial system to regulate transactions, land for farmers, water tanks, lakes, canals, and bridges – these are the things that all people will need all the time.(4) With respect to these basic needs, Mirza Ismail’s administration did not have any huge deficiency. If there were any lapses and had it not been rectified for a long period of time, it would have been enough if such things had just been brought to the notice of the Dewan. That problem would have been resolved within a few months. These were the rights that would come to real time experience on a day to day basis – i.e., ‘Practical Rights.’(4)

What we were orally saying was ‘Theoretical Rights.’ Although there was a law to regulate the press, there were no restrictions upon genuine analysis of rights and wrongs. There was no newspaper that experienced any breach because of that law. Electing one or two people into the government’s cabinet of ministers directly from the public was not such a difficult process.

Assessment

There was no need to radically deform the very system of governance merely for such a small reform.(5) Ultimately, even to this day, the citizens of Mysore have no say in the political affairs of India. If a certain individual or two of them become ministers in Delhi, how is that a gain for the citizens of Mysore? When matters related to finance are observed, has there been any reduction in the tax load on the citizens of Mysore? Be it from the Vidhana Soudha of Bangalore or from the Rashtrapati Bhavan of New Delhi, have the expenditures been rising or falling?

Delight in Rebellion

In this manner, from no standpoint can we notice any significant benefit to the immediate lives of people.

There is a Tamil proverb that goes: ‘Kettāṇḍapaṭṭiyār ku kalahame kalyāṇam.’ which loosely translates into ‘For those hailing from Kettandapatti, rebellion is (as joyous an occasion as) marriage.’ [In other words, a reference to those who prefer wild actions to mindful living.] Hunt for votes, longing for personal gain, joy in sparking revolutions – these are the riches and fortunes our country has derived from the new political system.(5)

Regret

The wisdom laid out above is a conclusion derived after some twenty complete years of practical experience. I have now come to clearly realize how mutually distant the bookish lines and real-world experiences are.(5)

Why did a system of governance that felt so attractive in theory turn out to be so disgusting in reality? To be honest, we are the ones who got deceived. We were cheated by our obstinacy. Around then, we had not imagined how much the nature of an individual could stoop when power and wealth was offered to him. Our excitement made us forget the most natural of human weaknesses.

‘Rāmarājya’ vs nature

We belong to the lineage of maharṣis, don’t we? Our Purāṇas and puṇyakathās [tales of nobility, moral stories] are narrated almost as if truth, purity, and good conduct were our innate virtues. Even after securing sovereignty we would obviously behave the same way. Even if Vedas, śāstras, and Purāṇas are considered extremely ancient, hasn’t Mahatma Gandhi himself been quite evidently advertising Satya [truth], Ahiṃsā [non-injury] and Aparigraha [detachment]? Once we become their followers, even our governance should be like those of the virtuous rulers such as Manu and Māndhāta. Our purpose is to attain Rāmarājya. Wasn’t this what even the Mahatma espoused?

In these ways, we patted our own shoulders and exulted. However –

kanakapu siṃhāsanamuna
śunakamu kūrcuṃḍabèṭṭi śubhalagnamunan

“…we anoint a dog on the golden throne at an auspicious moment…”

We forgot the truth in these words.
Experience is now reminding us of that.
Hasn’t Bhagavān Kṛṣṇa said in the Bhagavad-gītā ( 18.59), “…prakṛtistvāṃ niyokṣati” […you will be forced by your own nature]? Our achievement is merely a function of our nature. We have not yet understood our nature.

We have only nurtured hopes and stimuli in our nature. In democracy, hopes are growing high and self-restraint is plummeting.

One day, it turns out that a python became hungry. Not being able to find anything around to eat, it apparently started hastily gobbling upon its own tail. Having swallowed half of its body, it is said to have become aware of this.(5) Realization at that point of time was futile. After that, there was neither the snake nor its predator. We are at least wiser than that, are we not?

Mahatma Gandhi used to claim that Rāmarājya was what he aspired for our country, didn’t he? Was there a parliament in the kingdom of Rāma?(5) Were there elections? Were there parties? Were there five year plans? Those were the days of primitive irrational people. The people of that era weren’t clever. They were not modern-day civilians. Can people living in 1969 ad accept what they had accepted? At this point of time, Rāmarājya is not possible. Some other plan is necessary now.

Development through Democracy?

Haven’t several countries achieved growth through democracy? This is a question that may cross the minds of some people. Now, in the year 1969 ad, that question can be answered with clarity.

No country with democracy has ever achieved eminence. When we observe countries such as Russia, England, Germany, France, and the United States, we can never say that the people of these countries are satisfied with their respective systems of governance.(4)

The state of affairs in England, the very country that had been considered as an ideal by the people of India, itself is in shambles. Soon after the labour class rose to power, the institutions and traditions of the past collapsed and scattered, crippling the daily lives of people. The State’s administration is stumbling and fumbling. Due to this, even the state of the nation’s wealth has become perilous.

The situation in the United States has deteriorated in another way. There is an incessant crisis in France.

In this manner, we come to notice the absence of a well-organized system all across the world. People have become anxious about their tomorrows and the days after.

Wealth and Prosperity

[[Fundamental Principles of a State’s Well-being - Part 3 Source: prekshaa]]

With respect to wealth and resources, it is true that they are showing more activity than India. The reason behind it is not the government. There are two other causes –

1. The innate sense of industriousness in people and
2. Resources that are available naturally.

The United States of America is a great example for the latter. It has expansive areas of land, the handiness of rivers and oceans, large regions of forests spread far and wide, and subterranean mineral resources. The enterprising people of the US have derived great benefits from these naturally-available resources. Similarly, factories and automation have grown enormously there.

The American wealth and prosperity is a result of this. The question is, however, has the comfort of people improved alongside the achievement of economic prosperity? Instead of the system of governance currently operative there, had there been a different administrative system, wouldn’t they have still achieved such progress?(5)

Economic prosperity and technological infra-structure are indeed important. However, they alone don’t signify well-being. Technological advancements and economic progress are not the only purposes of human life. On the other hand, economic development may impair people’s welfare. The US can show us an example for this too. Instances of crimes and misdeeds are innumerable nowadays. Reports from megacities like New York make these evident. Let us leave this topic here.

People’s Nature and Character

Irrespective of the country, the political system should always be in harmony with the nature and character of its people, and should always be complementary to their life-purposes. Having said that, what is the nature and character of people in India? What are the purposes of their lives? These are the foremost questions to be pondered upon in our polity.

Hindu mindset

In general, our people have never considered worldly existence as the most essential part of living. They have always believed that there is another realm beyond worldly existence that is more important than material life.

As a result, worldly existence has become a mere vehicle in their perspective. Material life is a tool to the ultimate; the realm beyond is the ultimate. In other words, that is the goal to be achieved. Water is what a thirsty person needs. And a vessel is to hold that water. The vessel derives its value from water. In the same way, worldly matters derive their value from a person’s vision for what is beyond. Politics derives value from worldly affairs. And this is the main principle.

It is a different subject altogether whether or not our people’s faith is well founded. It is not pertinent to the present discussion. Making a large community realize that a belief system that has developed over thousands of years is wrong and making them forsake its practice are gigantic tasks.(4) For someone like me, the idea sounds like a far cry. I am of the opinion that we should consider the belief system currently in practice as the basis for progress and move ahead. From the standpoint of people like me, political affairs can only be a small part of people’s lives but never the most important.

Western mindset

However, that is not the case for Westerners. For them, worldly affairs are more important than what could be beyond. There may be a tomorrow: but the current moment is what is true. Let us first deal with the present and think about what is beyond later on – this is how the commoners in the West approach life.

Political affairs become necessary for them since their mind-set is thus. Democracy means politics on a daily basis.(4) Keeping an eye on the government across all the three hundred and sixty-five days throughout the year; continuously throughout the day – morning, afternoon, and evening; wiping the filth off it; and correcting its deviations should be the vocation of every nationalist citizen.(5) One should earn food for survival and be involved in the country’s politics on a daily basis to earn more food.

And thus, democracy in itself is an independent occupation. And a perennial one too. Professionals such as teachers, factory workers, doctors, and engineers, work just enough to stay afloat in their respective fields but a politician works perpetually. Delivering speeches, making announcements, deve-loping strategies, scheming, stubbornness, resilience, nourishing enmity, and pretending valour – these are the most significant aspects of professional politics.

Mind-set of Indians

These are not the kinds of duties that suit the nature of a normal Hindu. My lord, should we hustle so much to earn a decent piece of bread? he wonders. The great Vedāntadeṣika says –

śilaṃ kimanalaṃ bhavedanalamaudaraṃ bhāditaṃ
payaḥprasṛtipūrakaṃ kimu na dhārakaṃ sārasam
If you eat rice cooked using grains that have
naturally ripened and have fallen down,
isn’t it enough to satiate the fire burning in your belly?
If you, with your cupped palms, drink a
few mouthfuls of water from a pond or a river,
doesn’t it quench your thirst?

This is the typical mind-set of the Indian people. Epicurus, one of the most eminent Greek philosophers; the prodigious poet Lucretius; and the Stoic philosophers used to ask similar questions.

sattva vs rajas

A sense of contentment even with less wealth is a quality of sattva-guṇa. In the political affairs of Europe and the US, sattva has diminished; rajas has increased. Science has been complementing rajas. Democracy alone is compatible with rajas.(5) Perennial discontent is its most prominent feature. A new dispute has to arise every day, people should split into two or three parties, and there must be constant agitation.

Even a majority decision should be temporary; there should be more struggle to change those decisions. This is a routine in such places. This is not something that suits our people. Turning politics into a separate profession is not beneficial to anybody. It worsens the nature of a politician. It breaks unity amongst people resulting in the rule of parties. It diverts people’s minds from their pursuit of the spiritual, cultivates material greed, and results in the downfall of the Self.

Our nation is not ready for this; it shouldn’t be.

Extant of democracy

[[Fundamental Principles of a State’s Well-being - Part 4 Source: prekshaa]]

That doesn’t mean we don’t want democracy at all. The State must be dependent on the citizenry is an important principle. The policies of the State as well as the rules and regulations must be in harmony with the majority. The extent of politics necessary (or adequate) for the majority to express its true opinion should be the extent to which their rights need to be protected. Democracy beyond that may lead to extremes.

Mysore analysis

Let us take a bird’s eye view of Mysore’s history across sixty years before independence. The only things a bird’s eye can catch are the topmost regions of apices and towers; the nooks and crannies of a building will not be visible to it. All in all, was the State able to achieve well-being? Was it able to attain glory? In case it was, to what extent? If it hasn’t been able to, why so? Our intent is to find answers to these questions.

Size is Immaterial

Is the State large or small – this question has no place in this context. Be it in expanse, population, or resources, there are many States on earth that are larger than Mysore; there are many States that are smaller too. Size of the State is irrelevant for us. The most important thing is the system of administration, policy, the wheels and joints of the State machinery, and their positions of strengths and weaknesses.

There is a giant clock on the central spire of Central College, Bangalore. A college-going girl with small hands wears a wristwatch. There are gigantic clocks, like the Big Ben (Westminster Bell), larger than the giant clock mentioned above. There are clocks of enormous sizes mounted on spires in several large cities like Paris and New York. The difference between these clocks and watches is merely their size, not their mechanism. The principle of the machine design is the same in all the three. The method involved in calculating the movements of the parts of the machines is also the same. In fact, it is the smaller watches that are more fragile. When watches or clocks need repair, smaller watches demand more caution and effort than the bigger watches or clocks. The State machinery is similar.

Difficulties

If large States face a certain set of difficulties and challenges, the smaller ones face their own. Just like an elephant has its weight to worry about, an ant has its own.

Moreover, Mysore wasn’t an independent State. It was a dependent State that operated under the instructions and supervision of British representatives. This limitation of power is something that we need to bear in mind.

Despite such restrictions, the fact that the State of Mysore successfully thrived with its head held high for a period as extensive as sixty years, is remarkable.

Mysore’s Accomplishments

The tasks that must be accomplished by a State can be classified under two categories –

1. Routine: The usual, day-to-day activities related to administration.
2. Progress: Elevating the standards of citizens’ well-being and prosperity.

Mysore was successful in managing both these aspects of State welfare. Mysore has never been less than any other region or State in India; in fact, it was more advanced in certain aspects than many provinces. This is the achievement of the Mysore State’s administration and its system of governance.

It is my considered view that the sixty-year-long history of the Mysore State from 1880 to 1940 deserves to be carefully studied by the current generation of enlightened citizens. In no region of independent India can I claim that the State machinery is operating smoothly enough, progressively enough, and to people’s satisfaction as in Old Mysore.

Discontent

There may be several people who won’t agree with this statement. I am not saying that the administration under the erstwhile Mysore State had no faults or lacunae. It was not absolutely flawless and free of lapses. But, which organization built and run by human beings is that perfect?

Minor personal discontent is quite common in any system of governance. Amongst those employed in the government, there is displeasure with the aspects such as seniority, promotions, transfers, and daily wages; and among the common folk, there are noises of displeasure related to things such as someone’s son not getting a job, some family member not getting a contract, or some relative not getting preference; these are trivial matters and are always around, hurting us in one way or the other, like the aching body of an old man.

The State is a human organization. Human errors and lapses are inevitable in such organizations. Questions such as: Is this a system free from all kinds of mistakes and lacunae? and Is it full of all the great qualities? are not the kinds of questions that need to be asked with regard to a government. To the extent that is humanly possible, are there enough means and measures to prevent blunders and to bring about improvement in quality? is what we need to ask. As an answer to this question, I can say that the system of governance in our erstwhile Mysore State was quite satisfactory.

The Role of the Dewan

In the administrative system before independence, the principal authority who ran the State machinery was the Dewan; in other words the Chief Minister. Regardless of whose suggestion it was or whose idea it was, it was implemented by the Chief Minister. Even if it was a will of the Mahārāja himself, or that of the Representative Assembly, Legislative Council, or the bureaucracy – regardless of where the idea had germinated, the authority that would bring it to shape on ground was the Dewan, or the Chief Minister. Further, the Dewan—or the Chief Minister—was the authority who took such decisions by thinking independently, without waiting for anybody’s suggestions or instructions, thereby earning the goodwill of people. This is the most prominent trait of our erstwhile tradition of governance.

Administrative Intelligence of the Dewans

[[Fundamental Principles of a State’s Well-being - Part 5 Source: prekshaa]]

Before 1940, all those who administered the State in the position of the Dewan were loyal and competent in their own ways.As mentioned earlier, there are two levels of State governance –

1. Development (Progress) and
2. Day-to-day administration.

Likewise, there are two different standards of people who run the State’s administration –

1. Statesmen and
2. Administrators.

When observed through this lens, of the Mysore Dewans, four were Statesmen: Rungacharlu, Seshadri Iyer, Visvesvaraya, and Mirza. In addition to these four, the other six viz. Thumboo Chetty, Krishnamurti, Madhava Rao, Ananda Rao, Banerjee, and Kantharaj Urs achieved eminence as Administrators.

The four statesmen were of four different frames of mind –

1. Rungacharlu: Enlightened the citizens about administration, achieved economic progress, and provided good governance.
2. Seshadri Iyer: Achieved economic progress and ensured good administration.
3. Visvesvaraya: Achieved economic progress, imparted awareness to citizens, and provided good governance.
4. Mirza Ismail: Achieved economic progress, provided good governance, and alleviated the grievances of citizens.

Highest Standard of General Administration

With respect to the day-to-day activities of general administration, all the ten Dewans mentioned above were efficient and law-abiding.

None of them ever tolerated any immoral or illicit activity such as bribery or corruption. They investigated such matters with-out mercy and appropriately penalized the guilty.

Since they were people with faith in the powers of the almighty, they were afraid to commit an act of pāpa. All of them were well versed with law and order and had learnt from vast experience.

Although six of the ten Dewans must be classified as ‘administrators’ rather than being listed among the drivers of development, they were not against development; even they were supporters of progress.(4) Maintaining the high standard of administration itself was their contribution towards development.

Just like how food and sleep are integral parts of our routine, general activities of day-to-day administration are integral parts of the government’s routine.(5) For anything better and beyond to materialize, it is essential that the fundamental aspects of administration are operating smoothly. What does ‘general activities of administration running smoothly’ mean?

Irrespective of whether the matter concerns the complaints and appeals submitted by the citizens to the government or the actions that the government needs to undertake on its own accord, they have to be addressed keeping the following aspects in mind –

1. Clear time limit,
2. Open and transparent enquiry; open and transparent conduct,
3. Implementation of law,
4. Intent to help as much as the rules of law permit, and
5. Unfailing obedience to truth.

These are verily the attributes of good administration. Everything that a citizen should get from the government according to law should be available to him at the right time without any lapses. This is the administrator’s responsibility.

The government has to make facilities available to the citizens without hurting any ethical principles. In this aspect, Mysore had developed a standard of discipline because of the British commissioners. Our Dewans maintained that standard without letting it drop; they even took it higher. Although some people couldn’t take it further above, none of them let the standards fall.

Stress of a Renewed Excitement

Across a sixty-year span of history, expecting all the ministers to be achievers of superlative progress is simply impossible. That will not be useful either. If visionary statesmen who are capable of initiating remarkable progress, like Gladstone, Bismarck, Visvesvaraya, and Gandhi, keep germinating day after day, don’t we need a continuous flow of citizens who match up to them?

Progress means a new purpose and a fresh sense of excitement. Both the renewed purpose and novel excitement exert unprecedented pressure on the people; they constantly expect new effort. To get accustomed to that kind of pressure and to get ready to engage in such toil, people require time. The regular administrators make this time available for people.

Mutual Benefit

Thus, in the history of Mysore, the great visionaries and administrators worked in tandem and were complementary to each other.

The fact that the government and the citizens should operate in harmony with each other is a noteworthy element. The government should be well aware of the people’s character and nature; it has to consider the preparedness of the citizens before planning its mode of operation. The citizens, on the other hand, should be understanding of the intent behind the attempts towards development and co-operate [with the government]. There should be a sense of mutual cooperation and benefit to both the parties. Only then will a government function effectively. And only then will there be real development. This is the principle that can be derived from the sixty-year experience of the Mysore State.

Competitive Politics

In the last twenty years in India, this cooperation between the citizens and the government has never been visible.(4) The system of governance we have accepted now was built on the basis of competition between two or three factions of the citizens. Presence of two or three parties among the citizens all the time; never-ending competition among them on a daily basis; one group keeps finding faults with the other and the other keeps drawing attention to its opposition’s debauchery; a fresh rumour with every sunrise; internal conspiracies on a day-to-day basis; constant blaming of each other and mutual accusations; bitter fights on a daily basis – this is how bipartisan politics works.

Labour party

In the past, the parties in England were dependent on principles that were applicable to a society consisting of all kinds of people. Now, a third party has germinated in addition to the two older parties; this is the party of labourers or of those who endorse socialism. Both the Conservative Party and the Liberal Party of the past included people from all strata of the society: the wealthy, the commoners, industrialists, labourers, daily wage earners – people from all these different sections of society were members of both the political parties that were existent previously. This newly-formed Labour (Socialist) Party is made up solely of labourers; it was born to oppose the business class. Hostility itself was its foundation.(5) In this manner, the politics in England has been deteriorating. And we have emulated that.

[[Fundamental Principles of a State’s Well-being - Part 6 Source: prekshaa]]

Professional politics

Hereafter, the collective opinion of the citizens may take a back seat and unilateral decisions may find strength. In future, politics will only represent the lust for power.(4) There will be factions formed in a bid to gain power. To run those factions, leaders will take birth. These leaders will later be surrounded by followers. In this manner, politics will transform into a profession. They rake up chaos every morning; divert people’s attention towards themselves; develop their own parties; as the party strengthens, they gain votes; and with votes they gain power.

‘Vote’ is the only element central to politics; mobilizing a party is the only path to obtaining votes. Quest for loopholes is the only means for a party to attain victory. As a result, every single day there is fresh commotion, new chaos, and newly-spun rumours.

Tiresome for citizens

In the end, politics itself will become a full-time occupation for all the citizens. Reading all the news in various newspapers first thing in the morning, and learning about commotions and their whereabouts; in the afternoon, enquiring the specifics of those events, and thinking about its causes and effects; in the evening, delivering speeches at gatherings or listening to them; and repeating the same routine once again the next day.(4) People have to keep doing this week after week, month after month, and year after year. All the 365 days of the year have to be dedicated to this without any leisure for oneself.

1. Can our people handle this kind of pressure?
2. Is so much effort necessary?

For our people, the material world is merely a small portion of human life. Further, politics is a small part of that worldly life. Politics is necessary for our life but dedicating one’s entire life to politics is not sensible. Our people expect only a little benefit from politics, not a lot. And for that little benefit, how much political commotion is commensurate, only so much should be tolerated. Anything over and beyond that should not be welcomed.

Citizen-Appropriate State

Our State should be in harmony with our life’s purpose. Our life isn’t merely bodily life. We have a life that is deeply internal too. Spirituality, dharma, love of beings, music, literature, art – all these elements are the most essential facets of a great life. The turmoil of politics shouldn’t be entertained to an extent where it inflicts damage upon these essential goals of life.(5) The politics of votes can disturb our minds and plant the seeds of vengeance and envy. Therefore, wise people should be cautious about the pros and cons of politics related to democracy.

An undivided public opinion is the basis of a democratic State. This practice of unreasonable altercations between parties divides the public and makes way for perennial feud. Today’s periodically changing governments should survive through this constant agitation. Traits such as exaggeration, uproar, outcry, and mutual exchange of accusations are part and parcel of the government’s everyday life. The Government of Mysore, despite valuing public opinion, administered the State without any such incessant democratic crises.(5) Citizens should analyze, debate, and express their independent opinions; however, the opinions expressed should be free from impulses and artificiality inherited from affiliations to political entities. This is the kind of citizen-appropriate State that we require.

Administration – Experience

The first thing we must observe in the ten Dewans who administered Mysore till 1940 is the fact that they had all grown and gathered experience in an administrative environment. Even though Visvesvaraya never joined the Indian Civil Service, he had gained experience of government administration during his tenure in the engineering department. Mirza saheb had gained experience at the Huzur Office.

Administration refers to managing operations while being in a position of power in the government. There are two essential qualities an administrator should possess –

1. A clear understanding of the process and rules along with the reasons for those regulations.
2. Acumen to execute tasks with a deep understanding of human psychology backed by years of experience.

To a certain extent, rules and regulations can be learnt from books. The remaining things can only be learnt by practice and experience. There are two aspects to Human Nature and Life Experience –

a. The manner in which one adjusts to his co-workers, subordinates, and superiors and b. How he gets other people to work in alignment with his vision. This twofold alignment comes purely from experience. This is what ‘kèlavaṃ māḻpavariṃda kaṃḍu’^(^([1])) [‘some things must be learnt by observing the experienced’] means.

^(^([1])) A phrase from the first verse of the Someśvara-śataka (c. 13th century CE).

The practice across a long passage of time, habituation, experience, maturity – this constitutes Environment. It is by the influence of this environment that an administrator’s brilliance and acumen attain a state of maturity. If we take a close look at the working style of ministers in the last twenty years, we will know the value of the cultivation of this environment.

System of Change of Parties

The system of governance that we have brought in India is ‘democracy’ – rule of the people. The word ‘democracy’ or ‘people’s rule’ is a blanket term that is used to describe multiple systems of governance. If we think about it, all forms of governance are ‘rule of the people,’(4) for without people there is no kingdom or State; again, if the people are rejected and not respected, there will be no kingdom or State. Therefore, calling it merely ‘rule of the people’ does not give us an unambiguous picture.

For the sake of technical clarity, we use the term ‘Parliamentary Democracy,’ which is a form of representative democracy. As for the parliament, it is one with several political parties. The naturally arisen groups in society as well as various classes, teams, gangs, and parties are all part of it.

Among these tens of political parties and groups, the one that has the highest number obtains political power to rule the country. The other parties are outside the government, serve as the Opposition, and bide their time to gain a majority and grab the seat of power. We can call this a ‘system of ins and outs’ or a ‘system of continual change.’ This system of changing parties is the central aspect of a ‘Responsible Government.’ Has this system worked well for our country; is it well-suited to our needs? Let us ponder upon this.

[[Fundamental Principles of a State’s Well-being - Part 7 Source: prekshaa]]

It is appropriate that the system of governance in India is a collection of one and many.

Proposal

Regional Arrangement

Given the land’s geographical expanse, large population, bio-/geo-diversity of various regions, differences in the nature of the air, socio-cultural specialties of people, and differences in traditions and administrative organizations, it is inevitable that the Central government is one and inside that, the Regional or State governments are many.

The Central government must concentrate on issues that affect the whole of India, such as the defence of the country, foreign affairs, the unity of the people, etc. and should work with assistance from the State governments. The State governments should work towards ensuring the welfare of their specific regions. This sort of a two-layered scheme works well for our country.

During the British Era—spanning a hundred years—there was a similar two-layered scheme. It is a matter of our experience that they worked together in harmony and attained fruition.

Presently we are not cogitating about the system of governance in the whole of India. What is relevant to us now is the system prevalent in this region. That is, the system in Old Mysore. It appears to me that the lessons of sixty years of Old Mysore history may be summarized as follows –

I. The Borders of the Region

The expanse of the land of the region should be of the magnitude that is convenient for administration. It is the same with the size of a family. The optimum number of people in a family is something that one learns by experience.(4) Even the State must have limits in both land area and in population. These limits are known by experience. When these limits are crossed, administration becomes difficult. On the other hand, going below a certain lower limit makes it difficult to balance the income and expenditures.

Typically, the land area of a region should be such that the borders of the region should be no more than a day’s travel from the capital.(5) The shoulders and arms of the administration should constantly be in touch with its borders. Old Mysore had that convenience.

II. Harmony among the People

People of various districts and taluks have a feeling of “He is one of us” or “All these people are our own” – this sense of ownership must have been cultivated by years and years of accustomization. This emotion of amiability and affection arises due to various reasons.

Sect, community, caste, language, profession, business – all these are reasons for the sense of fraternity.

But there are reasons outside of these as well.(4) That includes the fundamental human traits of love and goodness of heart. Patriotism or nationalism is simply one form of this natural quality of love mixed with goodness. That is citizenship.

Further, this should have been cultivated from within and not as a result of external imposition upon people by means of laws and rules. If the unity of patriotism is strong in the people, the work of the government becomes facile. Then the people will be of one heart, one mind. It becomes easier and faster for the government to align with that united view.

III. Head of the State

Today’s Governor is in place of yesterday’s king. Even in the future, the position of a Governor or a Chief of the State will be necessary. He must be nominated by the President of India, the Chief of the Indian Government. It appears that there aren’t too many rules or guidelines that exist at present regarding the qualifications of the person to be nominated to the post of Governor.

Appropriate guidelines must be drawn up. The Governor must be a representative of the entire Indian Government and must be directly under the President of the country. And the cabinet of ministers of the State must report to the Governor. Primarily, he must be competent to such a degree that he should be able to give knowledge, sound warnings, check haste, and offer careful re-examination of issues to the Chief Minister. The expanse of his authority should be free from uncertainty and unambiguity.

IV. Cabinet of Ministers

The number of ministers is five. Of them, two are selected from the Representative Council, two are from the administrative class, and one is selected by the Governor. These five ministers should elect one person to occupy the post of the Chief Minister; then the Governor will formally appoint him the Chief Minister.

In this system, there is no opportunity to introduce a ruling party and an opposition party.(5) The ministers are responsible to the Governor. Likewise, the Governor is responsible to the President. Here the term ‘responsible’ refers to accountability or possibility of being punished for incompetence and insincerity in work – he must be ready to face suspension or expulsion.(4)

With these restrictions in place, the minister has to work with independent thinking and freedom. If he worries about [the views of] his hangers-on and sycophants, it is dangerous for the citizens.

Having thus been appointed to a position of power (with the consent of the Governor), he should serve for a period of three years.

[[Fundamental Principles of a State’s Well-being - Part 8 Source: prekshaa]]

V. Representative Council

i. First and foremost, we need two major developments**:

a. Membership should not become a means of livelihood. The salaries and perquisites (perks) should be reduced. Those who lack the level of financial comfort to tolerate a certain amount of loss and toil for the larger cause of the nation can enter politics after gaining wealth and financial stability through other means.(5)

b. We should avoid giving an opportunity to those who fulfil their selfish needs by threatening to shake or bring down the cabinet of ministers.

ii. Duty of the Council

The primary task of the Representative Council is not to initiate or undertake some work of the State; it is acceptance or rejection (of proposals). To commence or execute a work is the responsibility of the cabinet of ministers.

To examine that which has been put forth by the cabinet of ministers, to offer suggestions and changes, and to give approval – these are the activities of national service expected from the Council.

If a proposal of the cabinet has been deemed unfit for execution, to keep aside such a proposal will be the right thing to do.

As an allied activity, it is the duty of the Council to call for an investigation of the administration, when necessary. Thus, a thorough and critical examination of the government and an offering of suggestions and opinions related to government matters – these are the two legitimate rights of citizen representatives.

iii. Majority

It is right for the Council to decide on various issues based on the majority vote. But what should be the magnitude of the majority vote? Out of 100, if 51 are on one side and 49 on the other, can we say that it is only the decision of the 51 that is worthy of executing? It is indeed suspicious if one claims that two votes justifies the term ‘majority opinion.’ How do we learn the nature of those two people? Therefore, if we have to justify the term ‘majority,’ it should at least be two-thirds.

If the Council members who have taken a certain decision are less than two-thirds, then the final decision should be left to the discretion of the cabinet of ministers. If the issue at hand is urgent, then the cabinet of ministers can keep that decision as a point of reference and execute the necessary tasks. Else, they may bring up the issue once again for discussion in the Council. In this scheme of things, whichever idea has strong backing of many members of the Representative Council will prevail. The idea that has strong opposition is discarded. And the idea that has comparable levels of support and opposition is left as status quo—if it’s not a matter of urgency—and is decided later.

iv. Policy of the Government

In this scheme of governance –

a. Important thoughts and resolutions of the government cannot reach the execution stage unless they are scrutinized by the Representative Council.
b. The cabinet of ministers must have a combination of administrative experience and vision of social welfare.
c. If the Governor finds a certain minister to be incompetent or cantankerous, he can expel such a minister and appoint another.
d. Even if the Governor does not dismiss the minister from his post, after a period of three years (or four or five years), he has the opportunity to appoint another person.
e. The Governor himself is answerable to the President.
f. The President and the Governors must constantly observe the discussions and decisions of the Representative Council as well as the general opinion of the public.

In any system of governance, we have to inevitably embrace some organization of authority that has the final decision-making power. In the highest echelons, we have to believe in some individual; there is no alternative to having faith in this individual. The Representative Council on one side and the Governor or President on the other – if both of them, at the same time, turn rogue, we are then to believe that the Divine has turned against us. In such a situation, what can anyone do!(5)

Conclusion

The aforementioned ideas are merely indications, not conclusions. These indications may trigger thoughts, discussions, and critical examination; they must attain maturity and refinement through repeated contemplation and research.

We are yet to realize the system of governance that will suit the needs of our country. It is impossible to realize it in all its diverse dimensions in a single attempt; it is impossible for even the brightest of minds. It will be made possible only by the sustained and Herculean efforts by several people. Further, whatever is possible is only to a small extent.

Daily experiences that drive constant examination pave the path to refinement; and this culturing and refinement is not something that will be completed in a day – just as we change our food and clothing to suit the changes in seasons and circumstances to ensure a strong body free of disease and debilitation, the State too has to make transitions and course corrections according to the change in the situations and surroundings. Introspection and refinement of ideas are the means to Health.

[[Fundamental Principles of a State’s Well-being - Part 9 Source: prekshaa]]

Let the Field of Work be Limited

Constantly expanding the area of work of the government has become an intoxicating disease afflicting all States today.(5) This becomes inevitable in a State with political parties. Appanna’s government, in their election campaign, promises the people that they will obtain the moon. Tamayya’s party says, “What’s the big deal in that! I will pluck all the planets together and bring it for you; just give us your vote and you shall see.” Thus in fierce competition, various political parties end up carrying bigger and bigger burdens. As a result, the field of work of the government keeps on expanding.

Even children know that as the circumference of a lake goes on increasing, the water level will correspondingly drop. However much power and wealth the government might have, they are ultimately limited. Therefore, as the expanse of administration increases, the strength of the government decreases; its acumen gets duller; both investigation and supervision become weaker and lesser; it becomes more and more difficult to keep things in check; wastage and apathy increase; bribery and corruption grow; cheats, fraudsters, and free-loaders have filled up bellies; the competence of the government wanes; and the morals of the people become lopsided and finally get destroyed. In the course of time, the entire establishment of the State becomes decrepit.

The government must keep its field of work in check. If the goal of the government is the peace and happiness of the common man—whom the great Nehru used to constantly praise—then it should not expect any excessive adventure (or undertaking) from the ministers. The request of the common people is that there should be no excesses. They don’t request for milk to flow instead of water in the Kaveri; they don’t expect a shawl to be draped over the Baba Budangiri (mountain). What the noble ṛṣis [seers] wished for thousands of years ago is the same that we desire today –

kāle varṣatu parjanyaḥ
pṛthivī sasyaśālinī
deśo’yaṃ kṣobharahitaḥ
sajjanāḥ santu nirbhayāḥ

May the rains shower upon us in the right season
and the earth be luxuriant with many plants;
may the land be free from distress
and the noble folk live devoid of fear!

True Freedom

To manage rains and crops is by the compassion of the Divine. What we need after that is peace of mind. And to that end, the State’s support. If the State can keep the wicked and villainous under control, that will suffice. That is Freedom.

In the name of prosperity, development, and social well-being, the government is carrying a burden that it cannot possibly bear and is transferring that burden on to the citizens – this does not nourish freedom. True freedom is the opportunity for the natural blossoming of the innate strength of the people. The various opportunities and facilities that the government makes available for the meaningful blossoming of the innate strength of the people—for their prosperity through their own hard work, without any bindings—is true freedom of the people.

Economic Motivation

In that case, don’t we need economic welfare and prosperity? Who said that they don’t want it? We need wealth and prosperity on one hand and social welfare on the other; without doubt, we need it. But that is the task of the people, of the citizens. To the extent they can accomplish that with their own efforts – that alone suffices.

If the culture of self-effort is ignited in people, it will grow and develop on its own. When the people request the government for help, then let it extend a helping hand.(5) But if the government, of its own accord, interferes in matters related to wealth and society, not only does it destroy the fundamental objectives [of governance] but also ends up crushing the morals of the people and causing trouble to the citizens. This is something we have seen and experienced in the last twenty years.

Compatability

When [Herbert Henry] Asquith was the Prime Minister of the United Kingdom [1908–16], a delegation from China came to London and met him. The delegates requested Asquith:

“Sir, seeing that you have a parliamentary system here, we too established a parliament. You have seven hundred members of parliament. We too have the same number. Here, you all speak day and night. There, we too speak day and night, relentlessly. But work gets done here; no work gets done there – what could be the secret behind this? Kindly come to our country and teach us the secret of getting the work done through the parliamentary system; if you agree, we will take care of your travel, stay, and other incidental expenses quite happily.”

Thus they pleaded with him.
Asquith, the consummate statesman, apparently said with a laugh,

“Our path is right for us. You should find the path that is appropriate for you.”

Spiritual Vision

The experience has been similar in Europe and North America as well. Even in Communist nations, people have begun to feel that the ancient traditions and customs that they abandoned were better.(4)

How does it matter what the West thinks! Even earlier I had indicated that in the fundamental aspect of the purpose of life—the topic of hierarchy of the puruṣārthas [fundamental purposes of human life]—there is a basic difference arising from traditional practice between Bhārata and the West.

Even in the present times, if we maintain belief in the greatness of the spiritual vision (or philosophical perspective) that has come to us from thousands of years ago, then we should not aggrandize wealth creation and blow it out of proportion.

Traditinal scope

Our ancestors have summarily described in a couple of sentences the primary duties of the State:

1. Duṣṭa-nigraha – Controlling and punishing the wicked,
2. Śiṣṭa-poṣaṇā – Nourishing and protecting the good.

Wealth creation and quest for prosperity – traditionally described as vaiśya-dharma [natural traits of wealth creators and traders] – are included in Śiṣṭa-poṣaṇā. Thus it becomes clear that the State has to be a pillar of support to those who seek to create wealth in righteous ways.

Now, for the kind of State we are discussing about, these two duties are sufficient – the destruction of the wicked and the protection of the good. A facet of ‘protection of the good’ is the nourishment of wealth creation by noble means.

[[Fundamental Principles of a State’s Well-being - Part 10 Source: prekshaa]]

Integrity and Competence

If a State has to fulfil this duty towards its citizens, what the ministers need right at the start is integrity.

The second requirement is a rudimentary worldly wisdom (political acumen). Along with this, even a little bit of worldly experience – and that is adequate. Anything more than this is definitely welcome. However, first it must be ascertained if integrity and competence in work are both present. In the erstwhile Mysore Kingdom, there were such ministers. They were honest and genuinely affectionate towards the people. They had worldly wisdom and a high level of competence in administration. Further, they did not get trapped in the snares of parties and factions. Over and above that, they were obedient to the king who was devoted to dharma.(4) Owing to these reasons and their consequential influences, the Kingdom of Mysore was able to rise from a weak position to scale the heights of remarkable pinnacles in a matter of sixty years.

Summarized Aphorisms

1. Our system of governance should align to our nature and our circumstances.
2. Politics is a small aspect of a person’s life. A part is not the whole. Therefore, the amount of time and space we allocate to politics should be within boundaries.
3. In a democracy—people’s rule—politics becomes a daily affair for the citizens. This assembly, that conflict, this debate, that declaration – this becomes the work day upon day.
4. From a desire to attain a position of power and authority, various parties, groups, gangs, and gatherings are born; their mutual competitions, strategies, schemes, conspiracies, intrigues, jealousies, and hatreds spread like wildfire and bring down the standards of morals and decorum; it destroys the citizens.
5. The leader of every political party turns out to be a talkative braggart and in a bid to demonstrate to the people that he is capable of helping them more than anyone else, he ends up taking on the construction of roads, schools, lakes, hospitals, and suchlike facilities in specific regions of his liking. In this manner, the expenses of the government pile up and the tax levied on the people increases.
6. In a similar manner, government staff and various governmental positions increase without limits leading to higher expenditure and naturally, unreasonable amounts of tax.
7. What in theory was the rule of the people ended up being the rule of the parties in practice.

tora māṇikavèṃdu piḍidare
ghora kèṃḍavidāytu śivaśiva

Clasped it, deeming it to be a large ruby
but it turned out to be a
ghastly glowing ember, O Śiva!

8. The State is like a plant, not like a wall. A plant grows due to its inner essence. If there is no life within a plant, any amount of water, manure, or a boundary wall does nothing to it. If people don’t have the inner essence, no amount of assemblies, public meetings, machines, and devices can be of help. We can build a huge wall with brick and mortar but such a scheme to raise [the standards of] people is not possible.
   Those who desire people development and social welfare must first work towards cultivating the inner sattva of people. This requires careful, mindful, and multifaceted attempts. It is an attempt to ensure mental and intellectual maturity of the people that leads to strengthening of their moral and ethical fabric.
9. The system of governance should be fairly simple and straightforward so that the common man can understand it. It should not be so complex that only the cleverest and most brilliant people can comprehend it.
10. The State should not fall for extreme adventures or extreme modernity. It need not maintain a strict status quo but its growth and development should align with its history and tradition. It is impossible to completely erase history and traditional customs.
11. To think that we can build a prosperous State with all-round perfection and a society that is wealthy and righteous is an illusion. Both the State and society are creations of humans and will have the nature of humans. The shortcomings and flaws that are so common in human beings will raise their ugly heads in society at least every once in a while – just as there is dust accumulating on our bodies every second. There are only two responses to this: one is to regularly wash and two, to tolerate that which cannot be washed.(5) Those who desire the yoga-kṣema—gain and well-being—of the society should practice and cultivate, at least to some extent, patience and forbearance.
12. We have to completely forsake the thoughts of revolution. Revolution is a mind-set that reeks of rājasa [relentless activity, obsession] and rākṣasa [demonic, wicked].(5 except in foreign rule?? other danger?) That must be brought down, this must be crushed, the other must be uprooted – this sort of constant emotional turmoil [and iconoclasm] is the basic nature of revolution. Peace of mind and happiness will never arise in society as long as this revolutionary mind-set is prevalent.
13. The three branches of the government – legislative, executive, and judiciary – should be equally strong and must mutually repair and refine one another. No single limb of the government should exhibit high-handedness or adopt a big brother attitude.
14. The head of the State (Governor) must be endowed with suitable powers to set right any shortcoming in the work undertaken by any branch of the government or to mediate clashes between two limbs of the government.
15. Every branch of the government, every government department should respect the traditional practices of the past. Tradition is simply the voice of the people over a long period of time.(4) The opinion of the parliament in the year 1969 AD is the citizens’ opinion of that year; tradition is the public opinion of 1,969 years put together.(5)
16. Dharma is greater than all human acrobatics and tricks. The Divine is far stronger than human strength. In all matters of State, the vision of Dharma and reverence to the Divine should become the foundational bedrock.

We must always bear in mind the word of advice given by Devī Kuntī to her son Yudhiṣṭhira –

…dharme te dhīyatāṃ buddhiḥ
manastu mahadastu ca
– Āśramavāsika-parva 23.21

Use your intellect to meditate upon dharma
and let your mind be great!