By: Harshvardhan Singh Rathore
The author is a second-year bachelor’s student at Jindal School of International Affairs of Jindal Global University. He can be reached at 23jsia-harshvardhan@jgu.edu.in.
Image Source: Sadhana Sansar
Introduction
Colonial and post-imperial age of strategic thinking is much conceptualised by Western philosophies and thinking, additionally with the growing influence of global north and western states with globalisation in its due process had participated in the cognitive bondage of the other parts of the world. But it is due time to look at alternative spheres of theory understanding (not thought or rhetoric). To be more inclusive and practical, we must move beyond Western centrism and develop alternative strategies that address the needs of diverse stakeholders to create a more equitable and sustainable future. Ultimately, the purpose is to find righteousness in the individual thinking of world understanding and also for the nations/states to obtain the true essence of dharma in their governance and leadership.
International Relations - Tracing the Game of Ownership
International Relations as a separate discipline was developed with the principal objective of bringing inclusivity to the emerging neo-world order. However, this model was structured from the lens of a Eurocentric viewpoint where most scholars separated the object and subject creating a more binary understanding, splitting the outside and inside spheres of mind and creating a wall, may it be the idea of realism, Marxism or to an extent secularism which discards human consciousness and depends totally on a scientific approach or may it be the ideas of Feminism, Modernism or Radical Constructivism which lacks objectivity. The satirical reality is that post-colonial and de-colonial scholars tried to develop nothing better than just binaries to these predominant theories out of historical repression. The primary need is to construct an alternative or search for one which eradicates this separation, “the debate is not so much about whether these biases exist, but about how to discover appropriate pathways to address these biases” (Shahi and Ascione). The challenge is to search for resources and textual traditions which can provide a more virtuous guide for strategic understanding and better governance. The Indian knowledge toolkit offers much relevance to the existing challenge of the westernised perspective, however “Re-imagining IR in India is not about creating an Indian school of IR but redefining IR itself” (Behera).
Dharma
Within the sphere of strategic thinking, the term dharma has been interpreted as the act of upholding principles of righteousness, justice, and ethical behaviour in pursuit of national interests and security objectives. Contemporary Indian strategists and intellectuals have drawn upon the ancient Indian philosophical and spiritual traditions, including the Vedas, Upanishads, and epics such as the Mahabharata and the Ramayana, to derive insights and guidelines for strategic decision-making. This ethos is evident in India's preference for resolving disputes through dialogue and diplomacy, emphasizing non-aggression and peaceful coexistence. Swarna Rajagopalan argues that Indian strategic thinking may be traced back to the ancient Hindu epics the Ramayana and Mahabharata and that traditional political ideas and ethics like dharma, danda and Raj dharma have contributed to shaping India’s grand strategy. (BHATTARAI and RAJ)
Philosophical Text of Advaita
The account of Advaita, one of the three Vedantic schools promoted by Adi Shankaracharya focuses on the problem of dualism. It poses a non-dualistic and monistic viewpoint where the foundation is self with others, not self and others. The Indian text initially was considered very De-Kantian, which was less scientific and more ontological. However, with the existing order not catering to many problems of global politics, these knowledge traditions can return to accommodate separated identities of states, people, and reality. The idea of Vasudevkutumbakam or Vishwamitra which current India arbitrated in their outlook encompasses the non-dual feature of Advaitic philosophy to bring more inclusivity.
India’s considerable involvement and inclusion of many multilateral and bilateral institutions have been evident in its strategy for global peace and conflict resolution. Forums like UN, BRICS, G20, QUAD, etc show India’s bringing together approach for a more equitable order. India adopted this non-dual strategy throughout many foreign policy decisions historically, like Non-Allied during the bipolar order of the Cold War or with the mission of Vaccine Maitri on offering free COVID pandemic vaccines to many third world (LDCs) countries to tackle a global issue (Self+Others) or the ‘Neighbourhood First Policy’ to bring together the global south for south-south cooperation and lastly most recently gaining 100% consensus at the G20 meeting, especially with the inclusion of the African Union as a member of the multilateral forum.
However, it is crucial to consider the debate of the theory-practice gap where India has revisited some of its foreign policies to face the ground reality and strengthen national interest for instance, India adopted the “No first use” policy after their nuclear revolution to balance of nuclear powers and for peaceful use only but with everchanging geopolitical scenarios the state is re-examining to be more pragmatic. Yet theoretically Advaita as a strategic thinking needs to be revisited, the world is a politically connected entity, where diverse elements such as individuals, nation-states and society are fundamentally interconnected, representing different facets of the same global reality. Understanding these connections requires a flexible approach that transcends rigid levels of analysis, calling for intellectual advancement to reveal the hidden connectedness across diversities.
Epics of Ramayana & Mahabharata
The Indian epics of Ramayana and Mahabharata provide valuable insights into strategic thought processes. However, many people tend to focus solely on the literary and religious significance of these texts and fail to recognize the genuine knowledge and guidance they offer for modern leadership and critical thinking. Although every Indian is likely to have learned or heard the stories from these texts at some point in their life, it is important to look beyond the romanticized narratives and delve deeper into the practical toolkit of knowledge that these texts provide. The aim is to find the importance and true essence of dharma confined in a huge sum of verses recorded in these epics (around 24,000 in Ramayana & around 1,00,000 in Mahabharata).
The text itself gives us a valuable idea of society, in the critical edition of Mahabharata under the leadership of V.S Sukthankar, editors analysed various versions of a story and selected common verses for publication. Same with Ramayana, the epic is recorded and told differently at various points in the story between the regional states and outside countries of the southeast Asianic area as well, yet the essence of finding the purpose of dharma (or virtu) is constant. This unification of diverse realities shows how these texts can provide a more inclusive society which at present is much needed for the growth of many developing states, especially in the areas of the global south ( Ramayana as a resource for cultural diplomacy in the south & southeast Asian countries is used many times or its ideas which can formulate better ties of bilateral relations).India’s borders may not be porous anymore but shared history and culture make the categories of insider and outsider fluid, with the same identity holding different positions at different times. (Rajagopalan)
Many present political notions are derived from the relevance of ideas of the story itself like many times the word “Kurukshetra” from Mahabharata is used to define complexities of on-ground electoral politics and contests. The idea of “Ramrajya” derived from Ramayana on the return of Ram to Ayodhya for the establishment of an ideal & orderly state is much used in a political context. The concern here is the removal of the true meaning of ideas for the politicisation of the masses. For instance, the idea of Ramrajya should be looked at more critically beyond political connotations as Gandhi mentioned 'Ramrajya' was not associated with a particular religion but was about moral values – justice, equality and truth, dispensed even to the most marginalized. (Tharoor)
The role of Dharma is central to these epics, firstly Dharma is mutable with space and time and Dharma itself can be used as a map for better governance, “Dharma must guide the king, in personal and political matters, and the realistic acceptance of the importance of punishment is not a carte blanche” (Rajagopalan). In both epics, the protagonists highlight the important qualities of leadership which can apply to current political or administrative authorities. These values are shown in the form of dialogues recorded between different characters in the stories. The dialogues and actions of characters like Rama, Krishna, and the Pandavas exemplify qualities like integrity, duty, sacrifice, diplomacy, coalition-building, and the judicious use of force – all essential elements of strategic decision-making. In Ramayana, Rama is shown as an ideal man (maryadapurushottam) an epitome of ethical and righteous leadership, embodying the ideal qualities of a ruler. The dialogues from the Ramayana offer profound insights into strategic thinking, particularly emphasizing the foundational principle of dharma, or righteousness, in leadership and decision-making. In each dialogue, Rama demonstrates a deep understanding of dharma, balancing moral imperatives with practical necessities.
The dialogue with Bharat showcases Rama's understanding of statecraft, providing insights into governance, leadership qualities, and the pragmatic considerations of ruling a kingdom. He emphasizes the importance of respecting different authorities and stakeholders, selecting capable and ethical ministers, and maintaining a battle-ready army and an effective intelligence network. Rama's interaction with Hanuman demonstrates the importance of diplomacy, delegation, and coalition-building in strategic endeavours. The dialogue with Samundar (ocean) highlights the strategic importance of humility, negotiation, and pragmatism. Ram's initial attempts to persuade the ocean peacefully and later resorting to demonstrating his martial prowess underscore the balance between peaceful means and the use of force in strategic pursuits. By closely understanding Rama's approach establishing multilateral relationships is comprehensive and strategic. It includes engaging with key sectors, building connections with different societal groups, leveraging regional and global forums, using cultural diplomacy, and emphasizing the importance of people-to-people contacts.
Similarly in Mahabharata, Bhishma-Yudhishthira and Krishna-Arjuna dialogues showcase diverse strategic values. The conversation between Bhishma and Yudhishthira in the Shanti Parva and the dialogue between Krishna and Arjuna in the Bhagavad Gita are profound sources of wisdom on righteousness, governance, and decision-making. Bhishma imparts important lessons to Yudhishthira about the duties of a king, stressing the importance of upholding righteousness, protecting the people, and promoting prosperity through fair and ethical means. He emphasizes the key qualities of a leader such as wisdom, courage, self-control, and the ability to make the right choices.
Additionally, Bhishma discusses strategic aspects of ruling, including diplomacy, forming alliances, gathering intelligence, and using force judiciously when needed. Additionally, on the battlefield of Kurukshetra, Krishna's guidance to Arjuna provides a roadmap for dealing with ethical and strategic dilemmas. He emphasizes the importance of following one's duty through selfless actions, offering a way to make ethical decisions that consider both moral obligations and practical needs. Krishna highlights the significance of remaining calm and detached in difficult times, allowing for clear and unbiased decision-making. He also points out the value of qualities such as insight, flexibility, and the ability to navigate complex situations with a blend of righteousness and practicality.
Indian civilisation as read from the epics did have a definite core of political values; a fluid sense of self and the other, leading to a fairly inclusive worldview and definite protocols relating to state action, akin to today’s international and constitutional regimes. (Rajagopalan)
Conclusion
As the world grapples with complex challenges that transcend national boundaries, it is imperative to embrace a more inclusive and holistic approach to strategic thinking. The requirement is to look for a more balanced methodology which accommodates every sphere of worldly society by not creating walls of separation; science-metaphysics, rationality-emotionality, subject-object, west-nonwest, etc. However, it cannot be overlooked if proper study and research of Indic knowledge traditions can be critically analysed to provide a nuanced understanding of contemporary strategic thinking. Furthermore, exploring non-Western texts, and avoiding the politics of knowledge is important to gain a diverse understanding. Remember every aspect of a civilization's history, even if neglected. By doing so, we can avoid marginalizing certain groups and cultivate a culture of inclusivity and respect.
References
Behera, Navnita. “Re-imagining IR in India.” Routledge (2010): 92-116.
BHATTARAI, CHANDRA MONI and KUMAR VERMA RAJ. “Reviewed Work: INDIA’S GRAND STRATEGY: HISTORY, THEORY, CASES by Kanti P Bajpai, Saira Basit, V Krishnappa.” JSTOR (2015): 134-139.
Rajagopalan, Swarna. “‘GRAND STRATEGIC THOUGHT’ IN THE RAMAYANA AND MAHABHARATA.” Routledge India (2014): 32. Article.
Shahi, Deepshikha and Gennaro Ascione. “Rethinking the absence of post-Western International Relations theory in India: ‘Advaitic monism’ as an alternative epistemological resource.” European Journal of International Relations (2016). Article.
Tharoor, Shashi. THEHINDU.com. April 2023. Article. <https://www.thehindu.com/opinion/lead/a-very-different-conception-of-ram-rajya/article66707444.ece.>.
The views expressed in this article are those of the author (s). They do not reflect the views or opinions of Diplomania or its members.
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