By Chaturvedi Badrinath
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In protecting the weak against the powerful, and one's realm against its hidden enemies, if recourse were to be had to killing, to falsehood, to treachery, to sowing confusion and dissension among the enemy, then the king was expected to be strong enough to follow that course. Expediency, and not morality in the abstract, was to be his guide in such circumstances. Provided-and this was always the overriding provision-that he was himself free from passion,'kept before him his primary duty of welfare to his people, did not press the rule of expediency to serve his own ends, and he was all these in relation to those who were good and virtuous.
Dharmic civilisation had clearly seen the method of either/or as too narrow a logical framework to account for the manysidedness of life and its diversity. It saw the individual life as composed of different levels, finding different expressions at different stages of life. Reason was not opposed to faith, man was not against nature, the individual was not set against society, nor against himself. That produced in India a capacity of seeing human life with many eyes and speaking about it with many tongues.
Given the highly centralised bureaucracies of the church and the state, with their unwavering belief in the truth of their own perceptions of human life as the only truth about it, suppressing the diversity of faith and living, there is every reason why the regionalist revolt should have taken place in Europe and in the Soviet Union. Region in conflict 36 with the nation, the nation in conflict with the world, and the individual in conflict with the state, are inherent in the logic of 1 Western political thought.