Fundamentals of Spiritual Leadership in Vedas (Part 2) 

In our last article we discussed two principles out of five principles of fundamental of spiritual leadership. We discussed that Sukham (Happiness) is the goal of life and Dharma ( Path of Righteousness) is the foundation of Sukham (Happiness). Rest of the three we are going to discuss in this article. We start with third principle.

3. Artha is the foundation of Dharma: 

Artha appears in the early Vedic literature, including the Rig Veda, and denotes the purpose, objective, or aim of human life. During the Upanishadic era (about 1700 BCE to 500 BCE), Artha grew into a larger notion. It was originally included as part of Trivarga - the three goals of human existence (Dharma, Artha, and Kama), which evolved into Chaturvarga (Dharma, Artha, Kama, and Moksha). Chaturvarga is also known as Purushartha, which translates as "Human Pursuit Objective." Nobody can ever have a meaningful and fruitful life unless they grasp their own Purushartha.

When it is followed, there is equilibrium within individuals, institutions, and nations. When it is ignored, everyone is afflicted with confusion or disorder, and possibly anarchy. Artha denotes social, legal, economic, and global affairs. As a result, all Vedic treatises on these areas are known as Arthashastra.

Artha is defined as a "quintessential element for sustainable growth" by Vedic sage Jaimini.  Artha can also be translated as meaning, objective, purpose, or essence. However, Artha has a broader meaning in Vedic thinking. As a notion, it implies ways of living, activities, and resources that allow us to be in the position we desire. While as resources that allow us to be in the position we desire. While wealth is an important aspect of Artha, riches that is rarely used to benefit oneself, one's family, or others is termed Anartha (misfortune). 

Economists, too, agree, albeit unknowingly, with Kautilya that wealth can only be spent for the legitimate purpose, contributed to deserving individuals or institutions, misappropriated by spending on devious and malicious purposes, or simply robbed. Because it respects Dharma, the first two endpoints deserve to be part of the Artha system. Because they are in direct opposition to Dharma, the last two are referred to as Adharma and Anartha. 

Another meaning of Anartha in Sanskrit is disaster. It's worth noting that Artha also means "fortune." As a result, Artha can be better defined as the correct collection of resources and money for happiness and prosperity. We all realise the value of wealth; without it, many things in life are impossible. However, in order to obtain riches lawfully (Artha), there must be a sound economy, and for a sound economy to exist, there must be job/entrepreneurial opportunities, as well as peace. Dharma makes peace possible. While they are interconnected in many ways, Vedic thinkers such as Kautilya consider Dharma to be larger than Artha. As a result, leaders must grasp the necessity of economy (Artha) in carrying out their responsibilities and achieving their goals for everyone's well-being (Dharma). Without Artha, there can be no Dharma disciples, and without Dharma, there can hardly be Sukham - This is the Truth.

4. Rajyam is the foundation of Artha:

The Sanskrit word Rajyam is frequently mistaken with the words Rashtram or Rashtra. In addition, Rashtra is frequently translated as "Nation" or "Nation-state," and Rajyam as "State." Many people today understand the terms 'nation' and 'nation-state' from a European perspective. While a nation is described as "a large body of people united in their viewpoint." While a nation is described as "a large body of people united by common descent, history, or language who inhabit a specific state or territory." The term "nation-state" refers to "a state that self-identifies as deriving its political legitimacy from serving as a sovereign entity for a nation as a sovereign territorial unit." The nation is a cultural and/or ethnic entity, whereas the state is a political and geopolitical entity. The phrase "Nation-State" indicates that the two are geographically adjacent. In a broader sense, a nation-state is any group of people who seek to form a common political state-like organisation. It is also fundamentally built on division and superiority complexes.

It is worth noting that many people now believe that the concept of Nation or Nation-State was unknown to Vedic Indians and that the concept of Nation-State only emerged about two centuries ago. The British, who controlled India for nearly two centuries, frequently made such observations. Sir John Strachey, a member of the Council of Secretary of State of the British Government, said in a speech to the British Parliament in 1888: "The first and most important thing to learn about India is that there is not and never has been an India or any country of India possessing, according to European ideas, any sort of unity, physical, political, social, or religious."

There is no Indian nation, no Indian people that we hear so much about. For thousands of years, the concept of country existed in India in the form of pan-Indian spiritual-emotional identity. The word Rashtram was employed in the Rig Veda to express the national identity of the people of Aryavartha, as India was known at the time. Rashtram is a unifying as well as general development-oriented idea, in contrast to the prevalent concept of nation, which does not develop the basic drive to live together. Rajyam is better translated as the government or rule in this context, which encompasses the ruler, judicial, banking, military, and other social welfare establishments to ensure that the goal of Dharma is continuously pursued. 

Dharma's goal is relentlessly pursued. Rajyam is a spiritual, all-inclusive, all-benefits system based on the concept of Dharma. The basis and its purpose are never in dispute. Rajyam can change, adapt, or even collapse, but the concept of Rashtra, which stems from the benign desire for eternal welfare - Dharma - persists until there is a desire to live and coexist in the hearts of the people. Government (Rajyam) is a crucial antecedent for the economy (Artha) to grow. Good governance leads to good economics (Artha); good economy leads to good possibilities for people (Artha); such good opportunities nourish Dharma, and Dharma nourishment ensures Sukham. 

5. Rajyam is well Governed by those who have won over their Indriya (Mind):

This Indriya Vijayi has the necessary tools to ensure competent governance (Rajyam). Economic well-being is accomplished through well-served Rajyam (Artha). Everyone follows Dharma through Artha. As a result of Dharma, universal welfare is achieved (Sukham). This is the fundamental tenet of Spiritual Leadership. 

The conclusion of  this article establishes the fact if our governments are led by spiritual leadership then everyone would be prosperous and happy and that this kind of governance would lead the humanity to higher level of consciousness with fulfilment of  materialistic objectives. But at this point question arise How one can conquer his/her senses and het victorious over mind. We will discuss it in our coming articles.