आनंदवनभुवनी - Ānanda vana bhūvanī - by Samartha Rāmadāsa Swāmī

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Ānandavanabhūvanī is one of the most important compositions of Samartha Rāmadāsa Swāmi. He wrote this in his last years on earth. He envisions/dreams/sees a Hindu society and how it should be after Aurangzeb and other Mlechhas are eliminated from this good earth. It is a long poem. It is basically the interpretation or understanding or experience of what and how a Rāmarājya truly is after the bhagavat-vachan of “परित्राणाय साधुनाम् ....... संभावामि युगे युगे” fructifies in a society. It is most interesting to observe that the experience of a rāmarājya by a realised and enlightened Sadguru like Rāmadās swāmi is so different and heart warming than the Ganga-jamuni dhimmi crap peddled by Gandhi et al. Swāmi is openly dreaming of ridding the earth of mlechhas and armies venturing out in all directions etc. This composition gives an excellent view on how a truly Hindu mind uncluttered by Macaulay or Persian domination imagines rāmarājya. 

आनंदवनभूवनी

जन्‍मदु:खें जरा दुखें । नित्‍य दु:खे पुन्‍हा पुन्‍हा । 

संसार त्‍यागणें जाणें । आनंदवनभुवनी ।।१।।

वेधले चीत्त जाणावें । रामवेधी निरंतरी ।

रागे हो वीतरागे हो । आनंदवनभुवनी ।।२।।

संसार वोढितां दु:खे । ज्‍याचे त्‍यासीस ठाऊंकें । 

परंतु येकदा जाणे । आनंदवनभुवनी ।।३।।

न सोसे दु:ख तें होतें । दु:ख शोक परोपरी ।

 येकाकी येकदां जावे । आनंदवनभुवनी ।।४।।

कष्‍टलो कष्‍टलो देंवा । पुरे संसार झाला ।

 देहत्‍यागासी येणें हो । आनंदवनभुवनी ।।५।।

जन्‍म ते सोसिले मोठे । आपाय बहुतांपरीं । 

उपाये धाडिलें देवें । आनंदवनभुवनी ।।६।।

स्‍वप्‍नी जें देखिलें रात्री । तें तें तैसेंची होतसे । 

हिंडता फिरतां गेलों । आनंदवनभुवनी ।।७।।

हे साक्ष देखिली दृष्‍टी । किती कल्‍लोळ उठीले । 

विघ्‍नघ्‍ना प्रार्थिले गेलों । आनंदवनभुवनी ।।८।।

स्‍वधर्म आड जें विघ्‍ने । तें तें सर्वत्र उठीलें । 

लाटिली कुटिली देवें । दापिली कापिले बहु ।।९।।

विघ्‍नाच्‍या उठिल्‍या फौजा । भीम त्‍यावरी लोटला । 

घर्डिलीं र्चिडलीं रागे । रडविले बडविले बळे ।।१०।।

हाकिली टांकिली तेणें । आनंदवनभुवनीं । 

हांक बोंब बहु जाली । पुढें खतल्‍ल मांडिले ।।११।।

खौळले लोक देवाचे । मुख्‍य देवची उठीला । 

कळेना काय रे होतें । आनंदवनभुवनीं ।।१२।।

स्‍वर्गीची लोटली जेथे । रामगंगा महानदी । 

तीर्थासी तुळणा नाहिं । आनंदवनभुवनीं ।।१३।।

ग्रंथी जे वर्णिले मागे । गुप्‍तगंगा महानदी । 

जळांत रोकडे प्राणी । आनंदवनभुवनीं ।।१४।।

सकळ देवांची साक्षी । गुप्‍त उदंड भूवने । 

सौख्‍य च पावणे जाणे । आनंदवनभुवनीं ।।१५।।

त्रैलोक्‍य चालिलें तेथें । देव गंधर्व मानवी । 

ऋषी मुनी महायोगी । आनंदवनभुवनीं ।।१६।।

आक्रा आक्रा बहु आक्रा । काय आक्रा कळेचिना ।

 गुप्‍त ते गुप्‍त जाणावे । आनंदवनभुवनीं ।।१७।।

त्रैलोक्‍यी चालिला फौजा । सौख्‍य बंदविमोचनें । 

मोहिम मांडली मोठी । आनंदवनभुवनीं ।।१८।।

सुरेश उठिला आंगे । सुरसेना परोपरीं ।

 वेष्‍टीत कर्कशे यानें । शस्‍त्रपाणी महाबळी ।।१९।।

देव देव बहु देव । नाना देव परोपरीं । 

दाटणी जाहाली मोठी । आनंदवनभुवनीं ।।२०।।

दिग्‍पती चालिले सर्वें । नाना सेंना परोपरीं । 

वेष्‍टीत चालिले सकळै । आनंदवनभुवनीं ।।२१।।

मंगळे वाजती वाद्यें । माहांगणासमागमे । 

आरंभी चालीला पुढें । आनंदवनभुवनीं ।।२२।।

राशभें राखिलीं मागें । तेणें रागेंची चालिला । 

सर्वत्र पाठीसी फौजा । आनंदवनभुवनीं ।।२३।।

अनेक वाजती वाद्ये । ध्‍वनी कल्‍लोल उठीला । 

छेबींने डोलती ढाला । आनंदवनभुवनीं ।।२४।।

विजई दीस जो आहे । ते दीसीं सर्व उठती । 

अनर्थ मांडला मोठा । आनंदवनभुवनीं ।।२५।।

देवची तुष्‍टला होता । त्‍याचे भक्तीस भुलला । 

मागुता क्षोभला । आनंदवनभुवनीं ।।२६।।

कल्‍पांत मांडला मोठा । म्‍लेंछदैत्‍य बुडावया । 

कैपक्ष घेतला देवीं । आनंदवनभुवनीं ।।२७।।

बुडाले सर्व ही पापी । हिंदुस्‍थान बळावलें । 

अभक्तांचा क्षयो जाला । आनंदवनभुवनीं ।।२८।।

पूर्वी जे मारिले होतें । ते ची आतां बळावलें । 

कोपला देव देवांचा । आनंदवनभुवनीं ।।२९।।

त्रैलोक्‍य गांजिले मागें । ठाउकें विवेकी जना । 

कैपक्ष घेतला रामें । आनंदवनभुवनीं ।।३०।।

भीम ची धाडिला देवें । वैभवें धांव घेतलीं । 

लांगूळ चालिले पुढे । आनंदवनभुवनीं ।।३१।।

येथूनी वाढिला धर्म । रमाधर्म समागमें । 

संतोष मांडला मोठा । आनंदवनभुवनीं ।।३२।।

बुडाला औरंग्‍या पापी । म्‍लेंछसंहार जाहाला । 

मोडलीं मांडली क्षेत्रे । आनंदवनभुवनीं ।।३३।।

बुडाले भेदवाही ते । नष्‍ट चांडाळ पातकी । 

ताडिले पाडिले देव । आनंदवनभुवनीं ।।३४।।

गळाले पळाले मेले । जाले देशधडी पुढे ।

 निर्मळ जाहाली पृथ्‍वी । आनंदवनभुवनीं ।।३५।।

उदंड जाहालें पाणी । स्‍नान संध्‍या करावया ।

 जप तप अनुष्‍ठानें । आनंदवनभुवनीं ।।३६।।

नाना तपे पुन्‍हश्र्चणैं । नाना धर्म परोपरीं । 

गाजली भक्ती हे मोठी । आनंदवनभुवनीं ।।३७।।

लीहीला प्रत्‍ययो आला । मोठा आनंद जाहाला । 

चढता वाढता प्रेमा । आनंदवनभुवनीं ।।३८।।

बंड पाषांड उडालें । शुध आधात्‍म वाढलें । 

राम कर्ता राम भोक्ता । आनंदवनभुवनीं ।।३९।।

देवालयें दीपमाळा । रंगमाळा बहुविधा । 

पुजिला देव देवांचा । आनंदवनभुवनीं ।।४०।।

रामवरदायनी माता । गर्द घेउनी उठीली । 

मर्दिले पूर्वीचे पापी । आनंदवनभुवनीं ।।४१।।

प्रतेक्ष चालिला राया । मूळमाया समागमें । 

नष्‍ट चांडाळ ते खाया आनंदवनभुवनीं ।।४२।।

भक्तांसी रक्षिलें मागें । आतां ही रक्षिते पाहा । 

भक्तांसी दीधले सर्वै । आनंदवनभुवनीं ।।४३।।

आरोग्‍य जाहाली काया । वैभवें सांडिली सीमा । 

सार सर्वस्‍व देवाचें । आनंदवनभुवनीं ।।४४।।

देव सर्वस्‍व भक्तांचा । देव भक्त दुजें नसे । 

संदेह तुटला मोठा । आनंदवनभुवनीं ।।४५।।

देव भक्त येक जाले । मिळाले जीव सर्व हि । 

संतोष पावले तेथें । आनंदवनभुवनीं ।।४६।।

सामर्थे येश कीर्तींची । प्रतापें सांडिली सीमा । 

ब्रीदेंची दीधली सर्वे । आनंदवनभुवनीं ।।४७।।

राम कर्ता राम भोक्ता । रामराज्‍य भुमंडळीं । 

सर्वस्‍व मीच देवाचा । आनंदवनभुवनीं ।।४८।।

हेंची शोधुनी पाहावें । राहावें निश्‍चळी सदा । 

सार्थक श्रवणें होतें । आनंदवनभुवनीं ।।४९।।

वेद शास्‍त्र धर्मचर्चा । पुराणें माहात्‍में किती । 

कवित्‍वें नूतनें जीणें । आनंदवनभुवनीं ।।५०।।

गीत संगीत सामर्थ्‍ये । वाद्य कल्‍लोळ उठीला । 

मिळाले सर्व आर्थाथीं । आनंदवनभुवनीं ।।५१।।

वेद तो मंद जाणवा । सीद्ध आनंदवनभुवनीं । 

आतुळ महिमा तेथें । आनंदवनभुवनीं ।।५२।।

मनासी प्रचीत आली । शब्‍दीं विश्‍वास वाटला । 

कामना पुरती सर्वे । आनंदवनभुवनीं ।।५३।।

येथुनी वांचती सर्वे । ते ते सर्वत्र देखती । 

सामर्थ्‍य काये बोलावें । आनंदवनभुवनीं ।।५४।।

उदंड ठेविलें नामें । आपस्‍तुतीच मांडिली । 

ऐसे हें बोलणें नाहिं । आनंदवनभुवनीं ।।५५।।

बोलणें वाउगें होतें । चालिणे पाहिजें बरें । 

पुढे घडेल तें खरें । आनंदवनभुवनीं ।।५६।।

स्‍मरलें लिहीलें आहे । बोलता चालता हरी । 

काये होईल पाहावें । आनंदवनभुवनीं ।।५७।।

महिमा तों वर्णवेना । विशेष बहुतांपरी । 

विद्यापीठ तें आहे । आनंदवनभुवनीं ।।५८।।

सर्वसिद्या कळा विद्या । न भूतो न भविष्‍यति । 

वैराग्‍य जाहालें सर्वे । आनंदवनभुवनीं ।।५९।।

Dvija - Rescuing Varna from Jaati

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Thoughts continued from these previous posts.

1. India - A civilizationial state

2. Parashuraama - Metaphor bridging Varna and Caste system

3. Few thoughts on Varnashrama Dharma

4. Engineered language of Sanskrit

My Priya Bandhujan,

Upanishad Ganga has begun churning minds. Here is a snapshot of this ongoing manthana in my mind after watching the episode of Chanakya and Varna-Vyavastha. More than the episode itself, this bharatvaakya of the episode had a lasting impact.

जन्मना जायते शूद्रः. संस्कारात् द्विजं उच्यते |

वेद-पाठात् भवेत् विप्रः ब्रह्म जानाति ब्राह्मणः| स्कंदपुराण ६.२३९.३१

Everyone is Shudra by birth. With Sanskaras (the system of 16 sanskaras in dharma) makes a person "Dvija". Mastering Vedas (knowledge) makes one "Vipra". One becomes a "Brahmana" as he attains "Brahma-Jnana".

applying modern context - 

Everyone is Shudra by birth. After enrolling in school (Upanayana sanskara) and graduation (Samaavartana) one becomes Dvija (twice born). After becoming a "master" of a particular stream of knowledge, one becomes a "Vipra". And after attaining "Brahma-Jnaana" one becomes Brahmana.

If one looks at most of the Smriti verses dealing with "dharmaarthik" theories pertaining to Purushaartha-trayi (Dharma-artha-kaama i.e. politics and economy, jurisprudence, personal lifestyle), the most frequent term used is "Dvija". 

Dvija is one who has initiated his formal education in an institution which is recognized by sociopolity of given space and time. Initiation of education is marked by Upanayana Sanskaara (admission to primary school in modern context) and Samaavartana sanskaara (graduation - HSC OR Bachelor's degree). All scriptures are unanimous at giving these two sanskaras to three varnas. In modern context, we have amended it to include all 4 Varnas (a welcome decision). 

In days of current dharma-shaastra (constitution of India and Hindu civil code suite), all those who have completed formal education up to at the least HSC and at the most Bachelor's level is a "Dvija". 

As far as Brahmanas are concerned, well, that is subjective. But all know such Brahmanas in and around our lives and times. That is "Adhyatmika" aspect and falls outside the scope of my capability and experience. Hence I respectfully tiptoe and desist speaking about it, until I have credible "Pratyaksha Pramaana".

Those who choose to specialize and become authorities in a particular field of knowledge (PhD, Post-Doctoral researcher, associate/assistant/ full professor, having published the fruits of his/her deliberations in a peer-reviewed platform) can be called as a "Vipra" (vip + ra - vaguely translated as praiseworthy brightness). In all these, categories, a person is expected to live on donations by parents, society, King and Vaishyas. And even in modern times, these guys do live off the donations (we call is grants). Ironically, the fact that most of our "vipras" now a days are busy applying for grants here and there, instead of spreading their luminescence (research), shows that this system too has begun its decline and will shed and evolve into something else shortly. 

In none of the above categories, does (rather SHOULD) one really care about "Jaati". One beautiful sentence from TV series Upanishad ganga - 

जो सत्य कह सके, सत्य सून सके, सत्य धारण कर सके, श्रेष्ठ ज्ञान का अधिकारी वही होता है   One who can speak truth, listen to truth, bear the truth, only he can attained greater knowledge.

This actually gives us platform to serially dismantle this distorted system. Jaati-System is here to stay. One has to dissociate the word "brahmana" from various jaatis like "Muhiyal", "Bhumihar", "Chitpavan", "Deshastha", "Vaidiki", "Niyogi", "Iyer", "Aiyangar", "Namboothiri" so on and so forth. All these are merely "jaatis" and should have no right to place the word "Brahmana" after them, unless they really follow the "dharma of brahmana varna". Of course, thanks to Britishers  the words Brahmana and Kshatriya are perhaps tainted permanently, we may need to find a new word which imply the meaning depicted in the opening Shloka of this post.

Varnashrama functions on ratio of Varnas in society. With onslaught of Saif-ud-Deen (sword of faith), this ratio was disturbed. The specialized Kshatriya classes of India either fell fighting OR migrated after defeat OR converted to newer faith OR retained their way of life by compromising on their Dharma and living to see next day. Same applies for other specialized classes, one of which is Brahmana Varna.

Looking logically, none of these responses are illogical and condemnable. All of us have had ancestors who compromised on Dharma and lived on (hence we exist) and some other ancestors who chose one of the other three options. 

The word "compromise" elicits a strong emotion, so does the word "selfish". But are these really "bad" words? What would one call of a "Jaati-dhaari Brahmin" (not varna), who took decisions which resulted in great troubles for some people of lower castes in his vicinity, but also preserved a rare manuscript(s) at the cost of his life, his property and even his honor from predatory hands of invader? What about those Veda-shaalas who kept the oral tradition of vedas alive, by gulping up the resources from local vaishya OR king instead of helping farmers in famine, probably by threatening him of religious excommunication and at times blackmailing the traders OR at times even legitimizing the deeds of a "Muslim ruler" committed against his fellow Hindu bretheren?

There are many such complex points in history where choices of individuals arose out of the "cost-benefit ratio" calculations being played out in his mind and he taking the decision based on his understanding of this equation and grasp over situation. In fact, this entire domain of history wherein the flame of Dharma was kept burning (at least the memory and resources required to resurrect it when time is ripe) at "ALL COSTS" is full of such instances. Hence it makes it difficult to categorize them as "good" or "bad".

Dharma sustained due to these so called compromisers. Dharma also sustained due to so called "Aakramana-Kaari". There is space-time for "compromise" and there is space-time for "Aakramana". Those who keep on compromising (or advocate doing so) in space and time of "Aakramana" are real Dhimmis. Those who advocate Aakramana in space and time of "compromising" are real "Martyrs". And both "Dhimmis" and "Martyrs" are necessary as "examples" so that the message of Dharma is delivered and wheel of Dharma starts rotating (Dharma Chakra Pravartana).

The moral of the story is, we need to dismantle this distorted understanding of varna and "brahmin" and need to rebuild the cadre by drawing and training individuals from wide spectrum of Jaatis. May be a new word, but the connection between Jaati and Brahmin should and will severe.

Modern Sapta-Sindhu: Restructuring the Indian civilizational state - Part 2

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

We need to look at the classical concept of Sapta-Sindhu. Although the concept of Sapta-Sindhu has been changing with time, in all the given times, India's civilization along with her production centres, centres of learning, centres for military and political power and economic growth have been along the Sapta-Sindhus of contemporary time. Being from Krishna-Godavari basin, I have read about the models which were implemented by our forefathers. It is vaguely like this. Please go through the Part One of this article to understand the Purva-Paksha. The model of governance and society designed by our forefathers is our "Swa-Tantra". Please also go through this excellent speech from TV-Series "Chanakya" to understand the term "Swa-Tantra" (Self-System).

The system which is now in place in partitioned India is the one implemented by the Britishers. While it is working (I would not say its working fine), one needs to revisit what models of governance and social-contract did our Indian forefathers designed. A system which is a natural evolutionary product of the earlier system which was was designed by Indians for Indians from scratch should be the template for Indian Socio-politico-Economic system. This is true "Swatantra". 

Following is an attempt to design such a template which is based on whatever  understanding of Indic history that I possess so far. It is open for criticism and addition by respected readers.

Bowing to MahaKaala, I start my exposition.

A. Villages are grouped in groups of 5 to 7 (termed as "Pancha-Kroshi").

B. This is the structural and functional unit of "Rashtra".

C. For every Pancha Kroshi, there is a administrative office with an executive head (Pande OR Mukhiya). He is flanked by a financial officer (Kulkarni) and judicial officer (Shaastri) and a auditor's office (Shrikaranadhip or Fadnavis). All these are independent offices. In older times, the mukhiya or pande also had powers to raise a militia of certain number. this power need not be relegated in modern times. This was structure in older times (from chalukya till yadavas and then during shivaji and sambhaji. later marathas abandoned this in favour of mughal mansabdari system). 

D. Each of the 5 offices (militia included) sat together and formed a "Panchaayat" with either shastri or pande on the chair and resolved most of the disputes. 

E. For every such 10 "panchakroshi", there was an office of "Deshmukh" or "Deshpande". 

F. For every such 10 offices of Deshmukhs, there used to be an office of "Sardeshmukh" or "Sardeshpande". Thus, one office of sardeshmukh controlled 500 villages.

G. Sardeshmukh reported directly to "Subhedar" (Provincial head) office. 

H. How to organize the Subah or states or Desha in modern lingo? My personal preference would be to river basin based primary division. 

I. These river basins have been civilizationally self-sufficient entities who have relations with others. I would consider following self-ruling "Desha" in India. Here Desha has powers and autonomy equal to European nation-states minus defence, foreign affairs etc. 

Note: One really has to part with the westphalian idea of nation-state. Rashtra is not equal to nation. Dharma is not equal to religion. Idol is not equal to Murti. Aatmaa is not equal to soul. India is NOT one nation. India is ONE RASHTRA. India is one "Saanskritik Raashtra". 

J. The self-ruling autonomous Deshas (Nation-states) of Indic Rashtra are as follows. The description of the 7 river basins (Sapta-Sindhu) can be found in this earlier article.

The "Mahajanapadas" located in the modern Sapta-Sindhu region which constitute the Sanskritik Raashtra OR the civilizational state of India.

1. Upper Ganga basin (Up to Prayaag to be referred to as "Paanchala")

2. Central Ganga basin (Magadha)

3. Bengal (Vanga desha)

4. Punjab -jammu included (Pancha-nada)

5. Northern Himalayan federation (Kashmir, Himachal)

6. Tibet 

7. Western Himalayan condeferacy -Gandhar (NWFP and southern AFG) - basically kabul river basin along with basins of Rigvedic "western rivers". 

8. Sindh (Sindhu-Sauvira desha)

9. Aravali and Chambal valley (matsya desha)

10. Gurjara confederacy (Saurashtra, Kutch, parts of sindh and lower Rajputana)

11. Malwa confederacy (Malwa, Bundelkhand)

12. Upper Narmada basin (Vidarbha, parts of MP and Chhattisgarh) - Includes the vainganga basin as well.

13. Lower narmada basin (Khandesh, southern gujarat, Nimad)

14. Konkana

15. Upper Krishna-Godavari basin (Maharashtra, Northern Karnataka and Marathwada)

16. Lower Krishna-Godavari basin (Telangana, Northern Rayalseema)

17. Neelgiri Region and upper Kaveri basin (the common parts between Kerala, TN, AP and KN)

18. Lower Kaveri basin (Remaining TN)

19. Malabar (continuation of Konkana up to tiruanantapuram)

20. Mahanadi basin (upto river suvarnarekha - Odisha)

21. Forests and plateau of Chhota nagpur

22. Brahmaputra basin - Assam and bangal till the sangama. Basically everything on plains.

23. Eastern Himalayan federation - All the hill states on north-east.

24. Upper Iravati basin

25. Lower Iravati basin

K. These 25 deshas (or Mahajanapadas, if one feels historically inclined) constitute the Raashtra of India since ancient times. the cultures have evolved along the ecologies found in these "deshas". Nationalism is directly connected to ecology. Raashtriyatva supercedes these ecological nationalisms. Furthermore, in different "deshas" different "Jaatis" dominate numerically. The customs of these dominant "jaatis" and other minority "Jaatis" with respect to the numerically superior "Jaati" is the key factor which drives the formation of these Ecological and geographical nations. This will be elaborated later.

L. All these autonomous Deshas are of federal structure linked to the structural and functional unit of administration - A Panchakroshi. The details can be worked out later. But the execution of administrative duties happen at panchakroshi level. All the higher levels simply supervise and compile the data to be sent up. One important difference here is that the panchakroshi has significantly more power than today's gram-panchayat. How a panchakroshi resolve their internal matters, should be left unto them as long as the means of they are depositing their 16%-17% of income to upper office. They can rest to themselves. In wartime, this can be increased to 25% (A chauthai). 

M. An office of Deshmukh keeps 20% (one sixth) of the revenue with it to carry out networking of the pancha-kroshis under its purview. An office of sardeshmukh keeps 25% of the total collection with it to carry out the networking of Deshmukhs under its purview. A head of state or Desha keeps 40% of total revenue generated to network the sardeshmukhs under is purview.

N. A Rashtriya government gets 50% to 60% of total revenue from all desha and it utilizes it to run following ministries

1. Defence

2. Foreign affairs

3. Commerce

4. Railways

5. Highways

6. Aviation

7. Shipping

8. Telecom

9. Administrative affairs (to monitor and guide the structural and functional units)

10. Human resource (with cells to monitor and ensure dhaarmik treatment for women, children, men in different jaatis) 

O. Rest all rashtriya ministries need not exist. It is duty of every desha, every sardeshmukh, every deshmukh and every pancha-kroshi to utilize carefully the resources it has and generate profit while being just and dhaarmik. The constitution functions as vague dharma-shaastra to be followed when in doubt. Of course, the current constitution is an excellent document but requires certain amendments in order to make it view India as a sanskritik rashtra. A dharmashaastra is to be influencing only the dharma and artha aspects of a "Sajjana". Who is "Sajjana", refer to this article. India is rashtra of sajjana. Everyone who is willing to agree with a dharmik definition of term sajjana is made to sign a document making him legally, socially, morally binding to this criteria. Only those who follow dharma and agree with being and behaving like a Sajjana are citizens of this Rashtra. Others are visitors until they agree with the definition.

Instead of taking away power from local government of a Panchakroshi and putting it into central or state government, we can genuinely give back power to the people. This is done by creating little voting districts of two hundred households (a city village) that elect their own Council. The Chairman of this Council is their representative in the borough. The five hundred city village representatives in each borough elect a Deshmukh. This way, the people personally know their city village Deshmukh and have a direct influence on the policies of the panchakroshi. 

An office of sardeshmukh releases a "pre-set failure standard" list on HDI parameters coupled with economic ones where the panchakroshi has to utilize its resource to meet. failure to meet the criteria comes with some punishment and compliance comes with some reward. IMHO, smaller groups tend to perform better and large monoliths. Deshmukhs have only to monitor which panchakroshi has met the pre-set standards and which haven't, compile the data and send it to sardeshmukh. 

This will give way to Westminster system of parliamentary democracy and lead to presidential system. One can also look into Iranian model where ayatollah holds power. While there is nothing which is analogous to an ayatollah in dharmik system, we can surely create an office (similar to Jedi council in star-war universe) to advise the executive. This is what I have in mind when I suggested high offices of brahmins and vaishyas located on every tier of the pyramid.

Drawing of the cadre to fulfill the task of Brahmana, Kshatriya and Vaishyas

It is essential to have an institution which will churn out individuals which are Dharmik but who do not owe allegiance to any one particular "Jaati" or "Mahajanapada" or "Sindhu (river-basin)" and who can look at India as one sanskritik unit. One may call it something similar to the "Jedi-Council" described in Star-Wars. However, making the council as powerful will not be Dharmik. 

Kindly read these three articles to understand my position on the delicate topic of Varna-System before reading subsequent points. Else the point which I am trying to make may not come through fine.

1. The Triad of Quartets - A Indian perspective of Varna-Ashrama-Purushartha system.

2. Few Thoughts on Varnashrama system.

3. Parshuram - A metaphor bridging caste-system and Varna-System.

P. Brahmanas, Kshatriyas and Vaishyas form an important "trivarga" of the society. independent High councils of Brahmins formed to advice the ministry of human resources. independent high council of Vaishyas formed to advice ministry of commerce. Standing army maintained for protection of Rashtra under Ministry of defence. Bureaucrats trained function at level of sardeshmukh and above. Lower offices can be staffed by non varga people who are appropriately educated. The important question is , what is brahmana?

Q. Brahmana is an intellectual capable of teaching, learning and making policies without his intellect being clouded by his familial and jaati-vishayak affiliations. A person is drawn from any random jaati and trained in such away that all his affiliations for his jaati, family, language, desh, drop off. Basically we thoroughly deracinate an individual of his local affiliations and force him to think on rashtriya level. Thus - 

1. A person thoroughly deracinated from his family and jati based identity to think on rashtriya level for affairs regarding education, human resource management and dharma (justice) is brahmin.

2. A person thoroughly deracinated from his family and jati based identity to think on rashtriya level on the affairs of defence of rashtra and its execution using dharmik means, is Kshatriya. This is armed forces, paramilitary forces and Police force.

3. A person thoroughly deracinated from his family and jati based identity to think on rashtriya level on the affairs of internal and external commerce and its handling using dharmik means, is vaishya.

R. Offices of brahmana and vaishya high councils to be operating in every village to monitor and advice the executors.

S. Those candidates with appropriate guna (qualities) and desire are tutored from young age in various ashramas, irrespective of their Jaatis to be groomed as brahmana, kshatriya, vaishya respectively. To ensure healthy mix of all jaatis, 

T. Given the fact that these names have gained negative connotations in recent history, largely owing to their own karma in past, one may find a newer names for them.