Looking back at Lichchavi form of government in Buddha’s time

Monarchism and Republicanism were the Lichchavi forms of government that existed during the Buddha’s day. The Mah parinibbana Sutta refers to Lichchavis, an important member of the Vrajan confederacy as Kshatriyas. It would be interesting to discuss the Lichchavi structure in relation to the possibility of setting it up to our state.

The King of Magadha, Ajasath wanted to invade the Vrajji ruled by Lichchavis during the time of the Buddha. Buddha advised the Ajasath not to proceed with the war effort; Buddha warned him that the Lichchavis could not be conquered as long as they were adhering to Sapta Aparihani Dhamma, the seven Dhammas which prevent decline in the community.

These traditions followed by the

Lichchavis were introduced to the Bhikkhu Sasana too by the Buddha:

Sapta Aparihani Dhamma

Meeting regularly and frequently; meeting in harmony, dispersing in harmony, and carrying on its business in harmony;

not authorizing what has not been authorized already, not abolishing what has already been authorized, but proceeding according to the ancient traditions;

honouring, respecting, revering, and saluting the elders and considering them worth listening to; making appropriate provisions for the safety of worthy ones (Arahants) and the new arrivals, as well as those who are already present;

not forcibly abducting females and compelling them to live under a yoke;

honouring, respecting, revering, and saluting shrines at home and abroad without withdrawing offerings previously provided.

“Oh, monks, as long as you assemble and discuss issues as a matter of practice, you are certain to reach advancement. So long as you stay united you are guaranteed of progress.” The Lichchavis became so dependable, later they reigned in the region of the city of Vesali, a wealthy city.

Freedom from bonds of Samsara and political theories

Only in minds which are free can one find absolute freedom; it cannot be established in any political system like socialism, democracy, or communism. To be free, people will have to look within their own intellect and work towards freeing themselves from the shackles of ignorance and desire.

Buddha, though closely associated with princes, kings, and ministers, never chose to manipulate political power to introduce his Dhamma, nor did he permit his teachings to be abused or misrepresented for gaining political authority. Many politicians are dragging Buddha’s name and his sayings into political opinions by quoting and misinterpreting the Sutras. Some temples have become propaganda divisions of political interests.

Politics is greed and power: Dhamma is morality and purity

Those who attempt to combine Dhamma with politics, should appreciate that the basis of Dhamma is morality and wholesomeness. It was the Buddha who spoke about the equality of all human beings, long before statesmen such as Benjamin Disraeli, Abraham Lincoln, Winston Churchill, Benjamin Franklin, Mahatma Gandhi, or Nelson Mandela did. Race class, caste, ideological and other divisions are obstructions originally created by tribal groups and evolved over centuries by medieval and modern societies. According to the Buddha, human beings can be classified based on features of their moral manners. He encouraged the improvement of strength of mind for instituting co-operation between social groups and active involvement in collective human endeavour.

Avoiding the extremes, the middle way was realized by the Buddha. His voice lingers; setting forth the Dharma Wheel all the way through the valleys of Deer Park, in Varanasi’s Isipatana, he produced knowledge and vision and —guided to tranquility, to self-awakening, unbinding. We human beings, erect walls between our neighbours and ourselves through imaginary phenomena, caste, race, creed, and class.

Dhamsak Pevatum, the Great Discourse can mean a variety of effects depending on its circumstance;here, it refers to the Buddha’s teachings or “truth” that direct one to freedom from suffering. Cakka can be interpreted as ‘wheel’. The “DhammaWheel” is a Buddhist symbol referring to Buddha’s teaching of the passageway to enlightenment. Pavattana is ‘setting in motion’ rolling or turning. The Enlightened One illustrated the Four Noble Truths ariya saccas for the first time.The two ends that are condemned or undesirable are of assurance to self- suffering, devotion to physical pleasure; painful and unprofitable.

Avoiding both of these ends, we should focus on the Middle Path as realized by the Buddha: it will produce knowledge and vision, it will lead to tranquility, direct knowledge, to self-awakening and is unbinding.