We measure our lives in terms of things to be done
by a due date, sometimes of our choosing but often at the will of others. We are required to finish our education by
such and such an age, get married and settle down, build a house, have
children, educate them and get them married off. There are, arguably, stages in our lives and
there is nothing to say that being conscious of these is erroneous. As in all things, however, balances have to
be struck and going overboard is not recommended.
We are framed by consciousness of our mortality
and in its immediate relevance, our life expectancy. In this part of the world, however, the
relevant measure of time is not lifetime but lifetimes, the dimensions are sansaric,
if you will. Like all things, this can
limit (and feed craving, in according to the idea of bhava thanha or a
fixation with and craving for the afterlife) and empower. The empowerment comes in the form of being
more relaxed about ‘The Moment’.
There’s a reason why the term ‘Carpe Diem’ (Seize
the day) did not originate from this part of the world. We don’t seize. We caress. There’s no English equivalent of the Sinhala (recommendation)
‘angata ganna epa’ (translated, poorly, as ‘don’t take it into or onto
the body’). It took a different kind of
Westerner, T.S. Eliot, to make the pertinent observation: ‘East bowed low
before the blast (of the West) in humble deep disdain; it let the legions
thunder past, and plunged in thought again’.
There’s a reason why quick-fix (so demanded by
Western powers) doesn’t work in countries such as ours. We like to take things slow, not out of
sloth, but out of the wisdom of centuries long engagement in things civilized.
Quick-Fix, especially in that highly overrated phenomenon called ‘development’
(proxy for profit-making by the few at the expense of the majority, at least in
its dominant articulations), has generated so many disasters that have indeed
raised questions about the survival of all life. Quick-fix can be stuffed down throat. It will
inevitably cause indigestion. It is unhealthy.
This is why rulers would do well to meditate on
the virtues of the 9th element of the incomparable treatise on Good
Governance, that which was articulated more than 2500 years ago by arguably one
of the greatest if not the greatest teachers humankind has ever known,
Siddhartha Gauthama, our Budun Wahanse: Khanti or the virtues of
patience and tolerance. Forbearance, in
a word.
The ruler, accordingly, is advised to bear
hardships and insults without losing temper, conduct him/herself without giving
into emotion and receive praise and blame with equanimity. We live, sadly, in sycophantic times where
the servile fall over each other to singing hosannas and get them heard to
boot. We live in times where rulers (of
all kinds, political and corporate, institutional heads and those in civil
society organizations at all levels and across categories) hear the feel-good
and lack the wisdom to peel away lie-layers that are invariably used to give an
eye-pleasing coat to reality.
We live in times of such uncertainty that leaders
are haunted by the possibility of being ousted that they grip the idea with
fanatical zeal and respond by seeing enemy in friend, friend in enemy and lash
out at objection and objector without circumspection. A leader should have heart, should not be
without emotion. The key determiner of
efficacy (not of political control but the overall good of the citizenry or the
population controlled) is the ability to exercise reason to achieve moderation.
It is a rare leader that cultivates humility to
the point of being upfront regarding error.
It is a rare leader that acknowledges that nations outlive them and that
great as their contribution may be, in the final instance, they are
dispensable, their mortality is scripted and societies get by without them (or
in spite of them, as the case may be).
It is a rare leader who understands that there are times when decisions
have to be made in a hurry but that not all decisions need to be hurried.
Certain Native American philosophies advocate a
consideration of possible impact of any decision for seven generations down the
line. That’s forbearance. That’s about
not being knee-jerk in response.
A leader empowered by a conscious decision to
practice the sathara brahma viharana; kindness, compassion, equanimity
and rejoicing in another’s joy; would necessarily be better equipped to have a
different idea about time and consequent dictates. Such a leader would rule without violating
the principle of Khanti. The
people who make a nation ruled by such an individual would be blessed
indeed.
Sabbe Satta Bhavantu Sukhitatta. May all beings be happy!
The following is the complete set of articles on the Dasa Raja Dharma
The following is the complete set of articles on the Dasa Raja Dharma
Dana: the virtue of giving
Sila: the moral component of the Dasa Raja Dharma]
Pariccaga: the third element of the Dasa Raja Dharma
Ajjava: the discourse on honesty and integrity in governance
Majjava: the kinder, gentler elements of governance
Tapa: the virtues of austerity and restraint
Akkodha: the need to eschew enmity
Avihimsa: incorporating non-violence into good governance
Khanti: the virtue of patience and tolerance
Avirodha: a must-cultivate for the effective and benevolent ruler
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