The mirage-like Rama Rajya of Mohandas Gandhi at a very fundamental level of ethics essentially must rest on untruths. This is not to imply that Gandhi deliberately spoke untruths but his claims such as Sarvadharmasamabhava (equal validity of all religions), “Ram and Rahim are the same,” and Ishwar Allah tere naam are demonstrably false and are therefore lethal in practice. How for example, is it possible to have a Rama Rajya in a kingdom...
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Drawing from history, DVG[1] says,
Before the advent of the British in India, what was the system which united the king and the citizens in our kingdoms? The answer is this: in those days, there was no cleavage between the two. The individual could directly question the king. The king ruled with the fear that the citizens would revolt if he ill-treated them.
Mohandas Gandhi was blind to or perhaps willfully ignored these positive and life-...
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Any discussion about Rama Rajya in the context of the previous century of India’s history will be incomplete without objectively examining the role of Mohandas Karamchand Gandhi. In the present context, this examination becomes more crucial for significant reasons.
Both Gandhi and DVG were contemporaries; the former was senior to DVG by eighteen years. Both contributed to the freedom struggle. While Gandhi was a freedom fighter in the commonly...
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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.
While defining completeness (or fulfilment) as one of the vital characteristics of Rama Rajya , DVG simultaneously clarifies that this...
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Every creature felt happy. Everybody was intent on [performing] Dharma. Turning their eyes towards Rama alone, creatures did not kill [or inflict violence upon] one another.
While Rama ruled the kingdom, the conversations of the people centered round Rama, Rama and Rama. The whole world became Rama's world.
Brahmins, Kshatriyas, Vaishyas, and Shudras were performing their respective duties, satisfied with their own work and bereft of any greed...
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The insights of the sort DVG possessed emanated precisely from this deep understanding of philosophy, or more accurately, his realization of Darshana. In other words, when we grasp the nature of the world characterized by name and form (nAma-rUpa), we develop what is known as the tara-tama vivEka—wisdom to grade worldly events and phenomena. In his own[1] words,
The subject matter of politics is human nature…a person who desires to work in...
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Writing just four years after India attained independence, DVG characterizes[1] our freedom from British rule as a “fruit” endowed with a “sour taste.” But more bluntly,
…what exactly is this fruit? Freedom is not a mango or a banana. It is a coconut. We need to have the skill to remove its fibre-covering, the strength to break its shell, and the patience to chew the copra [within]. Else, we will never be able to savour its full taste. This is...
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But at the doctrinal level, this consequence is the direct outcome of imposing the selfsame untested theory of freedom, democracy, liberty and related ideas fashioned in the West on an entire people who had fashioned their lives for more than three millennia based on a thoroughly different political, cultural and social inheritance. In other words, an all-encompassing and far-reaching change was thrust upon the entire population of the seventh...
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