The recitation of the Vedic Swasti chant by Buddhist monks at the swearing-in ceremony of Prime Minister Balendra Shah has demonstrated another cultural identity of Nepal to the world. The debate on the appropriateness of such a practice at the swearing-in ceremony of the chief executive of a secular nation may be in order, but the main question is how the teachings of Buddha guide the administration of the state. 

Buddha's teachings describe not only the path to salvation, but also the way to run society and the state. According to the Agnatya Sutta, the development of the concept of the state is described. As people hoarded food and demarcated land, the feeling of "tero-mero" increased during the development of society, which led to theft, fighting, and the strong oppressing the weak. To solve this, all the people gathered and discussed. After a long discussion, it was agreed to make rules to run the society and select a competent person to ensure that those rules were followed. The person chosen in this way was called 'Mahasammat', i.e. a ruler chosen by the consent of the people. Since the position of ruler was created by the consent of the people, Buddhist philosophy has developed the theoretical concept that the ruler should not be the master of the people but the servant and should not rule without the advice of the people. The Mahasammat principle teaches that the king's rights are not given by God, but by the people's consent. This is the ancient root of people's sovereignty and democracy. This is consistent with the social contract theory of modern political science. 

The selection of a ruler alone is not enough to run a state. What should be the method of governance and how the ruler should behave is equally important. Therefore, the Buddha preached the Dasaradharma. Under the Dasaradharma, there are ten qualities that a king must follow: Dan (generosity towards the people), Shil (moral conduct), Parichaga (ability to renounce self-interest), Sajja (truthful speech), Arjava (honesty), Mriduta (gentle nature), Tapa (self-discipline), Akrodha (non-anger), Abihinsa (non-violence) and Khanti (patience). The Buddha's teachings on the Ten Principles of Government can also be called the pillars of moral governance. These teachings are equally relevant in the operation of a democratic state today.

Another of the Buddha's teachings that is useful in the operation of a state is the Seven Indispensable Dharma. The Seven Indispensable Dharma was the principle propounded by the Buddha as a method to be adopted for the operation of a republic. The main meaning of Gana is group. Therefore, the meaning of republic is a state run by a group or a government run by many people. As mentioned in the Chullavagga and Mahavagga of the Vinaya Pitaka, the sessions of the Gana Parishad and Sangha were held in the institution. That meeting would begin only after the required number of members present was reached based on the quorum rule. The proposal presented in the meeting of the Gana Parishad was called a pledge. After the pledge was read, it was discussed and the decision was made unanimously or, if that was not possible, through the process of division of votes. What is clear from this is that the republic during the Buddha's time was operated through a democratic method. 

In a republic, the people themselves would elect the king. Professor Rahis Davids, in his book ‘Buddhist India’, has mentioned that a democratic system of governance existed in and around the kingdom of Mahatma Buddha. Indian historian Kashi Prasad Jayaswal, in his book ‘Hindu Rajyatantra’, has mentioned that the king of a republic had to act according to the decisions of the Gana Parishad. 

The practices of shifting the government from Baluwatar to Singha Durbar, investigating and taking action on past corruption and irregularities, and making decisions through regular meetings of the Council of Ministers seem to be in line with Buddhist philosophy, but on the other hand, there is a lack of compassion and human sensitivity in some actions.  During the time of the Buddha, the Janapadas were democratic. In those Janapadas, the headman elected by the people was called the king. The main executive unit that ran the state system was called the Sansthagar. These Sansthagars were also layered. The highest Sansthagar was like a parliament. In these Sansthagars, the working system of all the systems of the state was discussed. Necessary orders and instructions were issued from there. 

The first rule of the seven irreducible religions is that all those in the role of running the state should meet regularly and run the state through collective decisions. It is called irreducible religion because regular meetings and collective decisions do not harm anyone. 

Second, the first rule states that the implementation of the decision made collectively should be done collectively and in a peaceful manner. The reason why this rule seems important is that if there is no consensus in the decision-making process, the decision-making process was based on majority vote in the then republic. Therefore, it is believed that even those who disagree after the decision is made should participate in the implementation. 

Third, there is a rule that those who have not declared should not declare and those who have declared should not be cut off. What this means is that taxes, duties, penalties, and fines that have not been imposed before should not be imposed and that taxes, revenues, and duties that have been in force since before should not be collected. This is because when customs, taxes, and penalties that have not been imposed before are imposed, the people will suffer and wonder why they should live in such a state and migrate to other districts or engage in criminal activities to disrupt the system of the district. 

Fourth, it is found that the elderly should be treated with respect, dignity, honor, worship, and listened to. What this means is that one should be able to go to the elders and elders in the society and listen to their stories. Those who do not want to listen to the elders, do not welcome them or do not want to go to them to listen to their wisdom, are deprived of their wisdom and busy themselves with sports, and this harms the state. It is believed that by running the state by listening to the wisdom given by the elders, the state can be saved from harm. 

Fifth, respect for women has been discussed. It is said that it is the responsibility of the state to respect and protect the tribal women and tribal girls. It is said that when the state does not make arrangements for the security of tribal women and tribal girls, daughters are kidnapped, and the trust of their guardians in the people decreases, and those citizens become assistants to thieves and cause trouble for the people. 

Sixth, it is said that the protection of Chaityas (places of worship, places of worship) inside and outside the city should be promoted. This is believed to instill faith in the religious tendency of the state among the people and enforce rules and laws in society. 

Seventh, it is said that a constitution (state policy) should be made for the religious protection, protection and secrecy of the Arahants. In Buddhism, an Arahant is a wise person who, through his own efforts, has achieved Nirvana by destroying all kinds of attachment, passion and hatred, and he is completely free from the bondage of rebirth.

The values ​​​​shown by the Seven Inherent Disciplines such as collective decision-making, consultative governance, transparency, moral discipline and protection of the weak classes are in line with the values ​​​​of modern democratic governance. The Mahasammat principle gives the people the right to choose their leaders. The Dasara Dharma provides the ruler with the basis to govern in a moral and public welfare manner, and the Seven Inherent Disciplines ensure that no one is harmed in the governance process and that everyone is safe. 

Modern political science, however, presents democracy as an idea of ​​​​Western liberal governance rather than these principles of Buddha. Even Nepal, the motherland of Buddha, feels that it has been swept away by the wind and forgotten the Buddha's gift. In the birthplace of Buddha, there is a democracy to elect a ruler as envisioned by Buddha, but for a long time now, corruption, abuse of authority, arrogance and oppression have become the methods of governance. Ironically! In the democratic state system guided by modern political science, the great ruler envisioned by Buddha has now emerged as a great feudal lord. Therefore, for a democratic state, it seems desirable to govern by remembering the words of Buddha rather than the Western scholar John Locke, who is known as its pioneer. 

The question may arise at this time as to how much importance the Buddha's mentioned teachings will have in the governance that Prime Minister Balendra Shah started with a Mangal Vachan from a Buddhist monk. Practices such as shifting the governance from Baluwatar to Singha Durbar, investigating and taking action on past corruption and irregularities, and making decisions through regular meetings of the Council of Ministers seem to be in line with Buddhist philosophy, such as 'collective decision-making by gathering regularly' and 'governance according to Dhamma', but on the other hand, a lack of compassion and human sensitivity has also been seen in some actions. Although the decisions taken in the governance are not illegal, the aspect of compassion seems to be weak. The teachings of the Buddha say that justice and compassion should go hand in hand. Merely enforcing the rules is not enough, its human impact should also be understood.