Ram Rajya: Ancient governance and societal dynamics through Valmiki’s lens

Dipak Kurmi

(The writer can be reached at dipaknewslive@gmail.com)

T he foundation of Hindu governance principles is rooted in Vedic philosophy, prioritizing the practice of dharma above all. In the Vedic ideal, rulers operate within well-defined constraints on their powers. The concept of Ram Rajya, originating from the Vedic notion, emerged during Shri Ramachandra’s era, envisioning an ideal state for the people’s welfare. Throughout India, thinkers and political figures have revered Ram Rajya as the ultimate goal, resonating as the ideal polity in the minds of the majority.

Achieving the ideal state faces challenges due to the complexities of human nature. Realpolitik, prioritizing practical politics, often overshadows the singular pursuit of an ideal society. In the Western context, Niccolò Machiavelli emphasized the pursuit and endurance of political power, while in India, Chanakya, the mentor of Emperor Chandragupta Maurya circa 310 BC, showcased a similar pragmatic approach. Chanakya, alongside Chandragupta, co-founded one of the ancient world’s largest and most potent empires, with his Arthashastra enduring as a foundational work on governance even today.

The quest for realpolitik, aiming for a robust, powerful, yet ideal, and welfare-centric state, predates even Chanakya. Krishna Rajya holds significance comparable to the preceding Ram Rajya. Valmiki’s Ramayana sheds light on the political institutions of the Ramayana era, commonly referred to as Ram Rajya. This offers researchers, scholars, and casual readers insights into the potential nature of Ram Rajya, despite arguments suggesting Valmiki’s portrayal might have been more idealized than reality. Given Valmiki’s contemporaneity with Rama, the political structure depicted in the Ramayana can be considered a reflection of the governance system during their shared era.

Valmiki’s writings encapsulate the enduring aspects of the ancient Indian polity during the Treta Yuga, the era of Rama. Delving into the political landscape of Vedic times reveals striking parallels between the ideas of government in the Vedic texts and the Ramayana. A comprehensive exploration of governance during Rama’s period was undertaken by Pazhamaneri Chandrashekhar Dharma (1907–1977), a distinguished scholar and former lecturer at Banaras Hindu University (BHU). Her work, “The Ramayana Polity,” stands as a singular research effort, providing insights into the likely structure of governance and administration in Rama’s era.

The scarcity of information on Ram Rajya is ironically heightened by abundant references within Valmiki’s Ramayana, addressing the socio-political conditions of the Treta Yuga. It is possible to piece together a portrayal of the governance during this period by collating such details. Western interpretations often categorize the Ramayana as a ‘myth’ or an allegorical representation, sometimes referencing a supposed ‘Aryan conquest’ of southern India. Contrary to this, the Ramayana itself does not mention the founding or expansion of an ‘Aryan realm’ in south India. Notably, there is no indication of Rama attempting any civilizational changes beyond Ayodhya. In light of ongoing research and new discoveries in India’s civilizational history, many Western theories and their Indian counterparts are subject to scrutiny and rebuttal.

Valmiki’s Ramayana provides a comprehensive understanding of various aspects of social life, encompassing habits, customs, attire, ceremonies, beliefs, castes, tribes, forms of government, the status of women, education, science, commerce, industry, navigation, and more. The term ‘Aryan’ in this context is employed to denote nobility of character and lofty values, devoid of any specific racial or communal connotation. The Ramayana not only imparts knowledge about the geography of India but also delves into details about other nations. The territory governed by the Ikshvaku-Raghu lineage and other northern dynasties, including Rama’s lineage, extended from Panchnad (present-day Punjab) in the northwest to Videha, Mithila, and Anga in the east (all in present-day Bihar), to Saurashtra in the southwest, and to the expansive Dandaka forest in the south (present-day Andhra Pradesh). The Ramayana also introduces significant communities such as the Vanaras and the Rakshasas, who held sway over Lanka.

The governance depicted in the Ramayana, particularly the prominent Ikshvaku-Raghu Dynasty’s monarchy, does not align with the concept of absolute monarchy. The authority of the emperor, or samrat, was constrained by institutions such as the sabha (royal assembly), which included princes, ministers, advisors, and military officials. Notably, the sage advice and counsel provided by rishis stand out as a significant aspect of the epic age in India. This emphasizes the historical tendency of ancient Hindu society to prioritize spiritual and dharmic authority over temporal authority.

In addition to the advisory role of the governing body, the Ramayana introduces representative organizations known as Paura-Janapada in the state. Paura signifies representatives of the citizens within the capital, while Janapada represents representatives of the people in the countryside. Both entities indicate a decentralized distribution of power in Ram Rajya. The emphasis was placed on military organization and strength. Rama’s rule demonstrated political effectiveness, as after his victory over Ravana, India under his leadership did not encounter significant military challenges from other regions. Moreover, there was an absence of social upheaval that often followed major conflicts. The administration of Ram Rajya provides a basis for comparison with modern governance structures.