In ancient India, various systems of governance, such as democracy, monarchy, and the caste system, were experimented with, similar to the Greek model
Niraj Krishna
Rama and his kingdom symbolize good governance, prosperity, peace, and development for Hindus. The term ‘Ramrajya’ means a rule similar to the one during the time of Lord Rama. It implies that during the rule of Lord Rama, everyone had the right to express their opinions, regardless of whether they were guilty or innocent. There was complete freedom for everyone to state their views, whether they were rich or poor. Justice and the legal system were equal for all, and everyone benefited equally from the advantages provided by the ruling government. The resolution of everyone’s problems was ensured.
In ancient India, various systems of governance, such as democracy, monarchy, and the caste system, were experimented with, similar to the Greek model. Democracy flourished for a long time, but later, monarchy became the most accepted form of government. The king became the most important person, assuming the chief executive role of the government. In ancient India, kings were not only hereditary but also effective rulers.
During the times of the Ramayana and the Mahabharata, the form of government was a monarchy. The king was the chief executive of the government. The main objective of the king was to fulfill his duties, promote morality to increase the well-being and happiness of the people, and safeguard their interests.
In the governance system of the Ramayana era, there were three main components: the assembly, the council of ministers, and the judicial authority. With the help of these three, the king governed the state in a systematic manner. The king could not bear the burden of administration alone. Therefore, the appointment of ministers was established. The king conducted the administration of the country with the assistance of the council of ministers. In all important matters, the king sought advice from the council of ministers. Proposals were presented before the council and the assembly. Besides the assembly, the kings also consulted individually with the members of the council of ministers. Advising the king, managing the administration in his absence, and reminding the king at regular intervals were important responsibilities of the council of ministers.
According to the Ramayana, the officer appointed for the ministerial post was a person endowed with all virtues, possessing truthfulness and subtle intelligence. The contemporary minister was knowledgeable in justice and politics, wise, scholarly, experienced, industrious, farsighted, a welfare worker, a patriot, concerned for the king’s welfare, a competent advisor, and a suitable warrior, among other qualities. In addition to the affairs of their own state, kings would gather information about the activities of other states through spies. Envoys were appointed through this department during foreign rulers’ activities and times of war.
When discussing the concept of an ideal governance system, the tradition of calling it ‘Ramrajya’ has been prevalent in India since ancient times. Lord Rama’s rule is considered an ideal position for the administration. Therefore, our politicians often present the vision of establishing ‘Ramrajya’ in the country in their speeches. In the modern era, Mahatma Gandhi also presented the concept of an ideal governance system by referring to it as ‘Ram Rajya.’
In the Ramcharitmanas, Goswami Tulsidas describes it simply in his Sundarkand, stating, ‘Chiv, Vaidya, Guru, Teen, Jau Priya Bolehi Bhaya Aas. Rajya, Dharma, Tan, Teen Kari, Hoi Bega Hi Naas.’ (Ramcharitmanas, Sundarkand Doha)
A system of governance where justice prevails for all, everyone is happy, life is easy for all, and there is no suffering, meaning society is free from disease and sorrow, is known as ‘Ramrajya.’ This is why Sant Shiromani Goswami Tulsidas Ji says, ‘Daheek, Daivik Bhautik Tapa, Ram Raj Nahin Kahuhu Vyapa.’ It means that everyone was liberated from these threefold sufferings.
Tulsidas consistently highlights Ram’s ‘lok-nayak’ (people’s leader) qualities in his poetry, emphasizing Ram’s democratization. Tulsidas defines the relationship between the ruler and the people. They are the bridge between Ram’s rule and the people. Based on this, a democratic society is formed. Tulsidas does not consider ‘Raja Ram’ (King Ram) as his favorite; rather, he continually emphasizes Ram’s ‘lok-nayak’ qualities, making Ram a leader of the people. They establish a connection between Ram’s rule and the people. Based on this, a democratic society is formed.
Any nation cannot function solely on policies. To govern a nation, there is a need for ethics that enables the country to function according to its core principles. Only then can a balance be established between the nation and its ethics, ensuring the practice of democratic national duty. Ethics represent a timeless principle. It is deemed appropriate for any ideology and state power to remain under some form of religious or spiritual control. Otherwise, uncontrolled state power becomes burdensome for the nation and often leads to crises.
The Brihadaranyaka Upanishad states that even in the field of governance, the king’s rule does not function on policy alone; rather, it is the king who governs his kingdom according to ethical principles. Just as a vehicle without brakes, reins, or a break is dangerous, similarly uncontrolled state power can be disastrous for a nation. Hence, even today, rules and traditions of governance are alive, and rulers must acknowledge their control.
In such a scenario, state power does not have the right to neglect religious, social, and traditional rules. Indian civilization is rooted in eternal values and benevolent aspirations. With these benevolent aspirations, we can call the construction of a society based on dharma ‘Ramrajya’ or Ram’s democracy. If we understand the Indian cultural and mythological perspective correctly, we arrive at the conclusion that King Rama is the hero of democracy. From every perspective, it is evident that King Rama is the progenitor of democracy in Indian culture.
For centuries, the example of Ramrajya has been presented for an ideal state system. Mahatma Gandhi also envisioned the ideals of an ideal democracy in the Ram Rajya he envisioned. Although, according to the modern definition of democracy, Ram Rajya cannot be called a democracy. It was a monarchy. However, it was a monarchy that incorporated all the qualities of the best democracy and a noble system. In Ram Rajya, even the voice of the weakest person in society was heard. According to Valmiki Ramayana, despite being a monarchy, democracy was flawless during the rule of the Raghu dynasty. Therefore, even King Dasharatha had to seek public approval to make Ram the crown prince. At that time, the ministers were the representatives of the people and territories, and in the king’s court, the main people of all castes were members.
Even in a religion-controlled monarchy, these qualities of democracy are expressed in an excellent manner. Ram expressed these feelings in his oath. Love, compassion, and happiness were so prominent that when he had to forsake his beloved Janaki for the sake of his duty, he did not hesitate. All the qualities of an ideal democracy are evident in Ram’s rule.
Ram was well-versed in the principles of caste, religion, country, class dharma, and family dharma, and he adhered to them. In Indian policy and royal duties, the conduct of the king is the foundation of an ideal state. Whether it be an individual or a group, a king contributes to the welfare of society through his behavior. Thus, Ram molded the people and society into an ideal form through his conduct. Ram’s personal life was also dedicated to society.
In Ram’s kingdom, the king adhered to the laws and social norms of the kingdom. The laws and constitution created by the state are not only for the benefit of the public but also for the king. Ram’s conduct served as evidence of this. According to Ram, the conduct of the king determines the conduct of the subjects. Therefore, before saying anything to his subjects, he himself would behave accordingly.
Tulsidas, in his Ramcharitmanas, stated that it is the duty of the king to nurture and protect the various classes of the subjects based on their status, capabilities, and culture, but with wisdom. A king with controlled wisdom can handle situations, individuals, and categories with appropriate skill. Indian kings were not just rulers; they were advisers for the welfare of the people. Their democratic perspective made them timeless. We know that Ram was not an ordinary human; he was an incarnation of Vishnu. Though the creator of the universe, for the values, awareness, and well-being of humanity, he adopted the mechanism of democracy.
Raja Ramchandra did not assume the throne for self-satisfaction but for the welfare, voice, sentiments, and desires of the people. In other words, public opinion was the most crucial consideration for him.
According to the principles of policy, the king is the cause of time. The king is the promoter of virtues and the one who establishes the people in righteousness. Ram’s rule is the best example of this. In reality, Ram understood the ultimate secret of policy, love, transcendentalism, and self-interest. In a democratic system, all activities of governance should follow the will of the people. It cannot reject the wishes of the common people for the sake of personal or family interests. Even in a religion-regulated monarchy, these qualities of democracy shine brightly.
Democracy is about action, so searching for alternatives in action is equivalent to wasting time. Options can be explored in things, but Prabhu Shri Ram understood very well that the state is an action, where the people’s reaction is the most important. Some believe that the principles and sustenance of the nation are determined by various great personalities based on the country, time, and circumstances, and this is the prescribed scripture of democracy.
In my view, this perspective cannot be so narrow. To understand it, it is necessary to adopt a democratic approach alongside our perspective, only then can we understand Ram’s democratic empire. At that time, the value of the majority could not be counted and tallied in ballot boxes, but no compromise was made in establishing the values of the people. In fact, the restoration of people’s values can be called Ram’s democracy.
Even in contemporary times, we find ourselves searching for democratic values, struggling to establish democratic principles. From the democracy of King Ram, we have now reached a point where we are seeking Shri Ram in the context of democracy. Ram had emphasized that Lokmat (voice of the people) is more powerful than the king in maintaining a democratic system. Lokmat, either as a critic or a supporter of royal power, showcases its strength, and understanding the righteousness or wickedness of the king becomes evident only upon his ascension.
The nature of a Loknayak (People’s Leader) is recognized when they are in power. They bring peace to a corrupt society, and it is the power of Lokmat that prevents them from doing so. Such kings become adversaries of society, undermining Lokmat and discouraging democratic systems. It is crucial to understand that while individuals have specific rights in a democratic system, the ability to make decisions for the nation comes from the consensus of elected representatives in a complete democracy. This is the beauty and internal strength of democracy.
Today, our democracy is facing challenges. Moving beyond King Ram’s democracy, we are now searching for the existence of Ram in democracy. Democracy is testing whether a king like Ram, who is not just a symbol of religion but also embodies justice, sacrifice, prosperity, and valor, can be accepted in the country. Ram is a global example of social harmony. Many countries around the world want to know him, understand him, and learn from him. Unfortunately, in our own country, Ram had to face decades of struggle, especially after independence. The damage to Shri Ram in the Indian cultural landscape has been more significant from 1947 to 2019 than ever before.
Even today, voices emerge from various sectors in India where saying ‘Jai Shri Ram’ becomes undemocratic, and its rejection is enforced. Perhaps India is the only democracy in the world where freedom of expression has been curtailed in the name of secularism, and India has been divided into fragments in the name of secularism. We neither follow a single ideology nor accept a single language. Therefore, it seems impossible for Lord Shri Ram to be unanimously accepted in Indian democracy. The struggle is ongoing. Shri Ram’s struggle will continue to be intense, and we, while safeguarding Ram’s existence in democracy, will embark on an unending journey in democracy.
Tulsidas Ji has said, “Dehik Daivik Bhautik Tapa Ram Rajya Kahoon Nahin Vyapa,” and these lines encapsulate the concept of Ram Rajya. Ram Rajya is a spiritual state, a pure and holy mental state – if every human being attains this state, establishes equilibrium, and becomes humane, nothing remains to be achieved. Humans need to become human, not gods. When compassion, forgiveness, peace, and humanity become the dwelling within every individual, that is where the foundation of Ram Rajya is laid.
