Sri Rama Rajya

DVG’s essay titled Rama Rajya  is the fitting finale and the crowning glory of his monumental, semi-academic work, Rajyashastra[1] (Statecraft/Politics) meant for a general audience. This essay touches the upper echelons of pure political philosophy akin to the precision of the tip of a finely-sharpened pencil.

Accordingly, Sañjaya went to Upaplavya to meet the Pāṇḍavas. He was welcomed with great respect and was treated with dignity. He inquired about their well-being and exchanged pleasantries. He conveyed Dhṛtarāṣṭra’s message of peace to the assembly, which consisted of the Pāṇḍavas, the Srañjayas, Kṛṣṇa, Sātyakī, Virāṭa, and several others. He requested them not to pave way for a destructive war.


            Poetry concerns itself with the activities of our inner world. It paints in a motion picture the blossoming of our heart. It sheds light on those aspects of human life—regardless of their significance—that generally escape our attention. The poet’s eye is a veritable camera lens that captures in minute detail the attributes of everything it focuses on. The mirror of his heart reflects those forms and features of objects toward which we turn a blind eye; the cavern of his mind reverberates the sighs and whispers that are a decibel too short to appeal to our ears.

ஒவ்வொரு சமூகமும் அவர்கள் வாழும் அந்தந்த தேசகாலங்களுக்கு தகுங்தாற்போல வாழ்வின் முக்கியமான கட்டங்களை தேர்வு செய்து கொள்கின்றன. ஒருவரது வாழ்க்கைப் பயணம் என்பது அவர் பிறப்புக்குமுன் தொடங்கி, வாழ்நாள் முழுதும் தொடர்ந்து, மரணித்த பின்பு வரையுங்கூட தொடர்கிறது என்பதே அனைவருக்கும் பொதுவான விதி.

For an institution to survive for long and to find fulfilment in executing its objectives, it needs a dedicated set of active workers. At least one person will need to keep working on it day and night. He will remain its supporting pillar throughout its existence and the rest will bolster him through their work. The (Kannada Sahitya) Parishat was fortunate to get a dedicated worker of this nature starting from 1915 for about twenty years. It was Bellave Venkatanaranappa, who worked untiringly through out his life.

The next great landmark of the tradition of the spirit of Kshatra is available in South India. He is the lodestar of Hindu Dharma, Chhatrapati Shivaji.

Shivaji hailed from the Bhosle lineage, considered as Shudras. His roots lie in the Mewad-based Sisodia clan. In other words, we can identify him with Rana Pratap’s lineage.

In another part of the country, Śalya, the king of Madra, was on his way along with army and his sons, who were both mahārathas. He was acting as per the wishes of the Pāṇḍavas and Duryodhana happened to notice this. With a view to entice the entourage, he erected delightful pleasure houses on their path. He arranged to host them with myriad luxuries. Śalya was enchanted looking at the marvellous arrangements. He said, “Who built these magnificent rest-houses?

ಭಟ್ಟರು ಭಾರತೀಯವಿದ್ಯಾಕ್ರಮದಲ್ಲಿ ಪಾಶ್ಚಾತ್ಯಪ್ರಭಾವವು ಮಾಡಿದ ಪರಿಣಾಮವನ್ನು ತುಂಬ ಸಮರ್ಥವಾಗಿ ವಿವೇಚಿಸಿದ್ದಾರೆ. ಮಾತ್ರವಲ್ಲ, ಇಂಥ ಸತ್ತ್ವಶೂನ್ಯಚಿಂತನಕ್ರಮವು ಪಾಶ್ಚಾತ್ಯಸಂಪರ್ಕಕ್ಕಿಂತ ಮೊದಲೇ ಉಂಟಾಗಿತ್ತೆಂದೂ ನಮ್ಮ ಪರಂಪರೆಯ ಗ್ರಂಥಗಳಲ್ಲಿ ಕಂಡುಬರುವ ತತ್ತ್ವಸ್ಖಾಲಿತ್ಯವನ್ನು ಗಮನಿಸಿ ತರ್ಕಿಸುತ್ತಾರೆ (ಪು. ೧೦೯-೧೧೨). ಇಂಥ ಮಧ್ಯಯುಗದ ಸತ್ತ್ವಶೂನ್ಯತೆಗೆ ಮುಖ್ಯಕಾರಣ ಇಸ್ಲಾಮಿನ ಬರ್ಬರವಾದ ಆಕ್ರಮಣದಿಂದ ಉಂಟಾದ ರಾಜಕೀಯ-ಸಾಮಾಜಿಕ-ಸಾಂಸ್ಕೃತಿಕ-ಧಾರ್ಮಿಕಕ್ಷೋಭೆಯೆಂಬುದನ್ನು ಅವರು ಕಂಠೋಕ್ತವಾಗಿ ಹೇಳದಿರುವುದು ಆಶ್ಚರ್ಯ ಮಾತ್ರವಲ್ಲ, ಅನ್ಯಾಯ ಕೂಡ. ದಿಟವೇ, ಯಾವುದೇ ಸಂಸ್ಕೃತಿಯು ಭೋಗಪಾರಮ್ಯವನ್ನವಲಂಬಿಸಿದಾಗ ಹೊರಗಿನ ಶತ್ರುಗಳ ಅನುಪಸ್ಥಿತಿಯಲ್ಲಿಯೂ ಹ್ರಾಸವನ್ನು ಹೊಂದುತ್ತದೆ.

As I’ve said earlier, it is assumed that sādhanā—rigorous practice—is essential for this. Sādhanā is indeed tapas. This is crystal clear when we see the life of Tirukkodikaval Krishna Iyer. For the sādhaka, while he is undergoing sādhanā, as a result of his tireless efforts, new heartfelt feelings will blossom. Attuned to the new feelings, new rāgas and passages will emerge.