Ashok Ogra
When it comes to understanding the art of diplomacy we refer to Arthashastra of Chanakya. Similarly, in gaining understanding of the nature of war, we often quote Sun Tzu who wrote an influential book Art of War. Confucius focused on the importance of ethics and moral character.
However, lately, there has been a growing interest in tapping into ancient Indian scriptures and texts to fully comprehend the nature of strategic choices and ethical dilemmas, intricate diplomacy, war games and dharma.
We all know that Mahabharat transcends the boundaries of myth, tale, and war narratives. It presents a real-life story marked by strategic challenges, resolving dilemmas through approaches ranging from deceit to righteousness, realism to idealism. It also focuses on the concept of dharma as guidance for force application.
The question that arises: is New India that has emerged to be the world’s fifth largest economy punching its weight in the global circles? What is India’s role and contribution to the multi-polar world going to be? Is India ready to take on its legitimate role as the healthy counterweight to Western ideologies that currently dominate the world?
Till date, the Indian state has not been beyond using ‘ends justify the means’ approach for its geopolitical benefit. However, things have started changing with Indian scholars and military strategists looking to the ancient texts for answers to challenges that it faces in the global arena.
Recently published book STRATEGIC CHOICES, ETICAL DILEMMAS- STORIES FRPM THE MAHABHARAT draws on the timeless stories from the epic and “applies their practical wisdom to questions of our personal and public lives. It explores winning strategies that are suited to modern times and work in consonance with ethical choices.”
The authors -Aruna Narlikar, Amitabh Matttoo (Padmashri awardee) and Amrita Narlikar- are all scholars of great repute having earned decent credentials in their fields. The book is a wonderful exploration and study of this great epic that virtually touches upon on all aspects of life.
In the words of the authors “we aim to bring though some of the pragmatic philosophy,moral strategy and the many other seemingly oxymoronic and still wonderfully timely insights of the Mahabharat”.
authors further add: “We hope it will assist students in honing their skills of concentration and learning. To practitioners of foreign policy, it will offer new insights on strategy and alliance building.”
It is hoped that the epic will encourage debate and deliberation, rooted in the overarching principle of idealism with functional implementation through realism.
Illustrating the usefulness of fellowship and camaraderie, the authors refer to the collaboration between the great sage Ved Vyaas and Lord Ganesh in composing the great epic. This negotiations and collaboration is relevant for alliance building, not only amongst individuals but also amongst nation states. There are some tasks that simply cannot be performed alone.
To test the skills of his pupils when it comes to remaining focused, Guru Dronaacharya had a bird made of clay set up on the branch of a tree. He then told his students to try shooting the clay bird using a bow and arrow. Only Aruna showed concentration and focus by shooting the bird accurately while others got distracted by looking at tree where the bird was sitting. Arjun is quoted as saying: “Shiraha Pashyaami Bhaasasya Na Gaatramiti” (I see only the head of the bird. I do not see the rest of its body.” (Mahabharaat,1.132.7).
The authors draw a useful lesson from this story: importance of being able to drown out the noise and focus on the goal. Second, urgent crisis demand a rapid assessment of the context, and then swift and precise action.
The authors manage to probe the meaning of the epic at both the mundane, ethical and metaphysical plane- in a language that is intelligible to common reader. They examine the conscience of the characters and searches for the ethical springs of their actions.
To the authors, the loyalty that Karn displayed towards Duryodhan when he was crowned the ruler of the kingdom of Angadesh, highlights the difference between the Pandavs who are fighting for dharma, and Kauravs who are purely fighting for their self-interest. This episode in the epic is reminiscent of how “countries of the Global south are (even today) treated by the West.”
In terms of the practice of politics and foreign policy, the book relies on Yudhishthir’s encounter with the Yaksh of the lake. Yudhishthir’s experience collapses the interest versus values dichotomy into one powerful lesson: sometimes, it pays to be good. The authors don’t elaborate what it means to be ‘good’ in politics or international relations. However, the book is marked by an ardour which is both moral and analytical.
What has helped the authors to achieve this feat of delivering what comes across an enchanting book is the that as a team, they combine in themselves passion and expertise in ancient Indian texts, literature, security studies, foreign policy analysis, international practical economy, negotiations and governance etc.
Of great interest to the readers would be the chapter that deals with war. The Mahabharat looks into the concept of war within the purview of dharma. War avoidance is foundational, accompanied by rules of engagement and a focus on achieving victory through flexible means.
The authors emphasize that war is a strategy of the last resort to be exercised only after all other options have been explored. “We are told by Krishan that going to war can be one’s duty…. there are times in our personal lives and international politics when we must take a firm and principled stance. The Bhagavad Gita shows us when, why and how.”
There is nothing that escapes the attention of the authors. There is a chapter that illuminates readers to its ill effects of fake news and disinformation. “Anritam Jeevitasyaarthe Vadanna Sprishyateanritaihi”: He who utters falsity to save a life is not touched by the sin of speaking a lie. (Mahabharta, VII.190.47).
The authors argue that questions of “voice and representation are usually premised on notions of rationality, rather than sentience; this, in turn, narrows the scope of building more inclusive politics and societies.” They lament that the “research today has been mainly built on Western intellectual traditions, ‘more-than-human’ voices (that we hear do ‘hear’ in the Mahabharat and other Indian texts, for instance, but also across other cultures’) are unrepresented in research, politics and policy. By no means an original thought but that highlights the conundrum of resolving the debate between tradition and modernity.
One wonders how would have the master diplomat, late Henry Kissinger, responded to a book of this nature that seems to prescribe solutions to all possible situations. According to Kissinger, negotiating situations inevitably shifts and evolves, often unpredictably. Moves and counter moves may create opportunities and constraints.
It is true that the role of diplomacy as a tool of negotiation, seeking advantage and avoiding wars comes up repeatedly in the Mahabharat. However, what is equally important is the sophistication with which diplomacy is employed as a tool to achieve political ends.
That the authors have managed to cover so much in just 150 pages including an excellent intro to the epic is indeed a great feat to achieve. They have certainly shown the skill as also the patience to sift through the vast material. Their conclusions may not acceptable to all but few can deny the clues they offer in statecraft. Also, nobody will disagree with the authors that no nation can afford to shape its future without harnessing its past.
The book provides serious students a clear perspective on the great work which for more than two millennia and more has been an inspiration to all scholars and law givers, and a source of joy and moral instruction to the common people.
(The author works as Advisor for reputed Apeejay Education, New Delhi)
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