Ayodhya – A Sustainable Administrative Management Model for Aspiring Bharat
ABSTRACT :
Ayodhya, as sustainable Ikshvakula kingdom, in the context of historical and geographical context, often refers to an ideal society and governance system. Various of aspects of ‘Ram Rajya’ are investigated with a view to study the practices, institutions and societal norms, that created a foundation for a flourishing and harmonious living in Ayodhya Kingdom. Dharma is the core principle that is found in every aspect of administrative management which created an ideal society which was resilient to various changes values, circumstances, and of the ethical framework. The concept of Aspiring Bharat is contemplated, as an innovative administration that prioritizes ethical considerations in its operations and also integrates ideal principles into its core administrative management practices. Various scriptural references of Ramayana, from different Chapters of the epic Ramayana and relevant verses that correspond to modern concepts are codified, analysed & presented during the present studies.
The relationships of values, persons, people for developing Aspiring Bharat is designed
and developed.
Keywords: Valmiki Ramayana, Ayodhya Kingdom, Dharma, Ideal Society, Moral and Ethical Framework
INTRODUCTION
The etymology of the Ayodhya which has roots in Sanskrit implies the meaning, Yuddha na sakhiyha, which gives the meaning, unconquerable. As the capital of the Kosala Kingdom, it was an influential political and cultural center in ancient India. The kingdom, ruled by the Ikshvaku dynasty, Ayodhya is often idealized as the embodiment of “Ram Rajya,” a concept that represents to the adherence to dharma, an ideal and just governance system, by ethical leadership, social harmony, and prosperity. The Kingdom is considered the epitome of Dharma in various aspects of life and society that is characterized by justice, compassion, sustainability, with shared commitment to ethical principles.
The reign of Rama is most famously associated with the Ramayana, an ancient Indian epic attributed to the sage Valmiki. The interaction between Sage Valmiki and Narada is pivotal in laying the groundwork for the epic Ramayana and provides inspiration for the composition of the Ramayana. The depiction of Ayodhya as a Sustainable Administrative Management Model is primarily associated with the reign of King Sri Rama, who is portrayed and personified as characterized by righteous and virtuous conduct, who embodies in its entirety. Ramayana introduces the theme of Dharma by personifying Sri Rama which provides a comprehensive framework for ethical living and moral conduct by saying;
रामो विग्रहवान् धर्मस्साधुस्सत्यपराक्रमः।
राजा सर्वस्य लोकस्य देवानां मघवानिव।।
raamo vigrahavaan dharmaH saadhuH satya paraakramaH |
raajaa sarvasya lokasya devaanaam iva vaasavaH || (Ramayana – 3-37-13)
“Rama is the embodiment of righteousness, he is an equable person with truthfulness as his valour, and as with Indra to all gods he is the king of entire world.
The virtues of Sri Rama, are commendable with his qualities that has built ideal Ayodhya. These virtues of Sri Rama are found in the first chapter of Bala Kaanda along with qualities how He has set the standards for human excellence. Corresponding verses relating to unwavering devotion to dharma & compassion for all living with standards of human excellence are presented in Table 1 (a) and (b).
Table 1(a): Virtues of Sri Rama
| # | Sanskrit | Transliteration | English Translation |
| 1. | गुणवान | guṇavāna | virtuous person |
| 2. | वीर्यवान | vīryavāna | vigorous person |
| 3. | धर्मज्ञ: | dharmajña: | conscientious |
| 4. | कृतज्ञः | kṛtajñaḥ | one who is mindful of good deeds done to him |
| 5. | सत्यवाक्य: | satyavākya: | speaker of truth |
| 6. | ह्ढ्ब्रतः | hḍhbrataḥ | determined in his deed |
| 7. | चारित्रेण युक्त: | cāritreṇa yukta: | appropriate in disposition |
| 8. | सर्वभूतेषु हितः | sarvabhūteṣu hitaḥ | interested in welfare of all beings |
| 9. | विद्वान | vidvāna | an adept one |
| 10. | सर्मथः | sarmathaḥ | an able one |
| 11. | एकप्रियदर्शन: | ekapriyadarśana: | uniquely pleasant to look at |
| 12. | आत्मवान् | ātmavān | self-composed |
| 13. | जितक्रोध: | jitakrodha: | one with controlled ire |
| 14. | द्युतिमान् | dyutimān | brilliant one |
| 15. | अनसूयकः | anasūyakaḥ | not jealous |
Table 1 (b): Standards of Human Excellence
| # | Sanskrit | Transliteration | English Translation |
| 1 | गाम्भीर्य समुद्र: | gāmbhīrya samudra: | Ocean like Profundity |
| 2 | धैर्यंण हिमवान् | dhairyaṃṇa himavān | Himalayas like Firmness/Fortitude |
| 3 | वीर्य विष्णुना सहशः | vīrya viṣṇunā sahaśaḥ: | Vishnu like Valor |
| 4 | सोमवत् प्रियदर्शन: | somavat priyadarśana: | Moon like Pleasantness |
| 5 | क्रोधे कालाग्रिसहश: | krodhe kālāgrisahaśa: | Deadly fire like ANGER |
| 6 | क्षमया पृथ्वीसम: | kṣamayā pṛthvīsama: | Earth like Patience |
| 7 | त्यागे धनदेन सम: | tyāge dhanadena sama: | Kubera [God of Wealth] like Charity |
| 8 | सत्ये अपरः धर्म: | satye aparaḥ dharma: | Dharma like Truth |
An ideal model of Rama Rajya is found to be society of all times. Ethical practices of sustainable administration aiming at administrative operations of the well-being of the People, the Nature, and the Society — the three pillars of sustainability are analysed from the different chapters of Ramayana and presented in the following sections [Bhargava Teja, 2023-a].
2. ELEMENTS OF AYODHYA ADMINISTRATIVE MANAGEMENT
Administrative management is a structured management approach [Fayol, Henry. 1949, and Drucker, Peter. 1975] involving people and processes. Administration is a macro function which sets the vision and strategy at high level decision making while its management is a micro function [Bhargava Teja, B. 2023-b], ensures that these plans are effectively translated into actionable tasks whereas management is a specialty in dealing with human beings and human relationships (Stoner, James., et al, 2006), to reach organizational goals by using all available resources. Management is perceived as the art of getting work done by the people, (Koontz, H. and O’Donnell, C., 1955), through formally organized groups which facilitate the performance of work in the most professional way.
The salient features of administrative management are studied from different verses of Ayodhya Kanda which are classified into administrative and management aspects and presented in the Annexure. However, few verses that strikingly significant are discussed as follows;
First and foremost, it is important to ensure the payment of the wages to the administrator as per the schedule which otherwise servants become corrupt as declared in the following verse.
kaala atikramane hy eva bhakta vetanayor bhritaah
bhartuh kupyanti dushyanti so anarthah sumahaan smritah (Ramayana – 2-100-33)
“When there is delay in giving bread and wages, the servants become incensed against their master and become corrupt; and that is said to be a great unfortunate occurrence.”
While selected administration preference has to be given to the domiciled person who is knowledgeable and be able to maintain confidentiality. Further he should be capable of soliciting advice from wise and knowledgeable people. These aspects are discussed in the following verses.
kaccij jaanapado vidvaan dakshinah pratibhaanavaan
yathaa ukta vaadii duutah te krito bharata panditah (Ramayana – 2-100-35)
“I hope that a knowledgeable man, living in your own country, a wise man a skilled person endowed with presence of mind and the one who knows how to speak to the point, is selected as an ambassador by you.”
Care need to be taken not to implicate persons with integrity, and who are noble and honest, without following the rule of law such as conducting a proper enquiry, and its essence is summarized in the following verse.
kaccid aaryo vishuddha aatmaa kshaaritah cora karmanaa
aprishtah shaastra kushalair na lobhaad badhyate shucih (Ramayana – 2-100-56)
“If one of noble work, despite his honesty and integrity, is falsely implicated of some offence, I hope he is not killed impatiently, without proper enquiry by those well-versed in law-books.”
Collecting and monitoring of the information discreetly (of their secret efforts) from their own side and enemies side, is denoted in the following verse.
kaccidaṣṭādaśānyeṣu svapakṣe daśa pañca ca |
tribhistribhiravijñātairvetsi tīrthāni cārakaiḥ || (Ramayana – 2-100-36)
I hope you collect information intelligently through spies with three of them closely watching each of the eighteen officials of the enemy’s side and fifteen on your side.
Further, the limbs of the state, objectives of the human pursuits and branches of learning along with evils and fortification are identified from the verse 68verses.
dashapamchachaturvargaan saptavargam cha tattvatah
astavargam trivargam cha vidyaastisrashcha raaghava (Ramayana – 2-100-68)
Oh! Bharata, having understood the true nature of the ten evils; the five kinds of fortifications; the four expedients; the seven limbs of state; the eight evils; the three objects of human pursuit; the three branches of learning;
Extending the discussion to the verse 69 regarding subjugation of the senses, the six strategic expedients; adversity brought about by divine agencies; and by human agencies; along with types of monarchs is declared as;
indriyāṇāṃ jayaṃ buddhyā ṣāḍguṇyaṃ daivamānuṣam |
kṛtyaṃ viṃśativargaṃ ca tathā prakṛtimaṇḍalam || (Ramayana – 2-100-69)
– subjugation of the senses, the six strategic expedients; adversity brought about by divine agencies; and by human agencies; the twenty types of monarchs; and the entire population of the kingdom,
The detailed summary of 36, 68, 69 verses dealing with duties of the king and management expedients are classified, and presented in the Annexure. It is interesting to note that a detailed appraisal for crisis management for meeting sudden and unexpected events to readily and deftly deal with the situations by declaring well-defined procedures in the epic Ramayana.
| Annexure 1 (a) – Duties of the King and Polity |
| 1. Limbs of the Constitutional Monarchy – Ver. 68 |
| i. King; ii. Ministers; iii. Friends; iv. Treasure; v. Territory; vi. Forts; vii. Army; |
| 2. Composition of Administrative Governance – Ver. 36 |
| i. The Chief Minister; ii. The King’s Family Priest; iii. The Crown Prince; iv. The Generalissimo; v. The Chief Warder; vi. The Chamberlain; vii. The Superintendent of Jails; viii. The Chancellor of the Exchequer; ix. The Herald; x. The Government Advocate; xi. The Judge; xii. The Assessor; xiii. The Officer Disbursing Salaries to Army Men; xiv. The Officer Drawing Money from the State Exchequer to Disburse the Workmen’s Wages; xv. The City Kotwal (Mayor of The City); xvi. The Protector of the Borders of a Kingdom, who also Performed the Duties of a Forester; xvii. The Magistrate; xviii. The Officer Entrusted with the Conservation of Waters, Hills, Forests and Tracts Difficult of Access. |
| 3. Code of Conduct to Eschew – Ver. 68 |
| i. Hunting; ii. Gambling; iii. Sleeping during the Day; iv. Lustfulness; v. Inebriation (alcohol); vi. Pride; vii. Defamation; viii. Lounging About Idly or Aimlessly; ix. Diversions Such as Singing and Dancing |
| 4. Monarchs That Are Not Worthy of Negotiation – Ver. 69 |
| i. A king who is yet a child; ii. Aged; iii. Who has been ailing for a long time; iv. Who has been ostracized by his own kith and kin; v. Who is characterized by a cowardly attitude; vi. Who is surrounded by cowards; vii. Who is greedy; viii. Has greed associated; ix. Who has estranged his ministers and others; x. Who confers with fickle-minded persons; xi. Who speaks ill of divine begins and Brahmins; xii. Who is extremely indulged in sensuous pleasures and luxuries; xiii. Who is ill-fated; xiv. A fatalist (who believes that all things are pre-determined or subject to fate); xv. Who is afflicted by famine and; xvi. By military reverses; xvii. Who (mostly) remains away from home; xviii. Who has numerous enemies; xix. Who is in the clutches of adverse times; xx. Who is not devoted to truth and piety; |
| Annexure 1 (b) |
| Management Expedients |
| A. Economic Stability and Equity – Ver. 68 |
| i. Making Peace; ii. Liberality; iii. Sowing Dissension; iv. Chastisement. |
| B. Defence Infrastructure – Ver. 68 |
| i. By Moat; ii. High Bank; iii. Trees Thickly Planted; iv. A Space Destitute of Grain or Provisions; v. The Turning of Waters. |
| C. Strategic Expedients – Ver. 69 |
| i. Coming to terms with the enemy; ii. Waging war against him; iii. Marching against him; iv. Biding one’s time to seek a favourable opportunity; v. Causing dissension in the enemy’s ranks; vi. Seeking the protection of a powerful ally. |
| D. Knowledge and Education Advancement – Ver. 68 |
| i. The Three Vedas; ii. The Knowledge Relating to Agriculture; iii. Commerce and other Vocational Pursuits and Political Science. |
| E. Objects of Human Pursuit – Ver. 68 |
| i. Religious Merit; ii. Material Wealth; iii. Sensuous Enjoyment or the three kinds of power (viz. Energy, Power of Dominion, Power of Counsel). |
| F. Adversities brought about by Human Agencies – Ver. 69 |
| i. Officials; ii. Thieves; iii. Enemies; iv. King’s Favourites; v. King Himself, when actuated by Greed. |
| G. Adversities brought about by Nature – Ver. 69 |
| i. Fire; ii. Water in The Shape of Excessive Rains or Floods; iii. Epidemic or Endemic Diseases; iv. Famine and Pestilence; v. Earthquakes and Tsunamis. |
Source: Valmiki Ramayana – Ayodhya Kanda – Chapter [Sarga] 100 – Verses 36, 68, 69.
All these analysis goes to show well-orchestrated administrative set-up and management processes that have facilitated to ensure long-term viability and sustainability while its management contributed positively in advancing the Ayodhya Kingdom, as an ideal society.
2.1. LEADERSHIP AND DECISION MANAGEMENT
Western theories observed that leadership involves the decision process, which entails (Hoffman, Robert R. and Yates, Frank J., 2005) a host of significant cognitive, evaluative, and affective motive-motivation activities toward accomplishing the given objectives, tasks or goals. Vroom and Yetton (1973) have developed a leadership decision- making model that indicates the situations in which various degrees of people participation in decision-making. Wagen and Carlos (2005), stated that the leadership qualities will pave the way through task management and people management.
Further, elaborating on the management process, [Stoner, James., et al, 2006], opined that it is a governance process of planning, organizing, leading and controlling the work of organization members. Stoner, James., et al, [2006], clarified that management is a specialty in dealing with human beings and human relationships dealing with matters of time as they arise, to reach organizational goals by using all available resources.
Resonance of these western concepts that are vividly observed in traditional scriptures including Ramayana. Decision making is defined as a commitment to a course of action (Yates, J.F. and Tschirhart, M.D. 2006) intending to serve the interests and values of particular people. Sigmund Freud (1930), the father of psychology opined that the ‘one and only’ one objective of a person in life is the attainment of happiness through fulfilment of whatever assignment one takes up. However, the decisions during course of events for establishing the leadership is elaborated (Bhargava Teja, 2013), for serving the intending interest to the course of action.
The fifth chapter, namely Sundara Kanda, in the Ramayana, is a captivating segment of the epic Ramayana that showcases the qualities of decision making and leadership through devotion, courage, and diplomatic skills of Sri Hanuman’s loyalty. Salient features of task management and people management during decision making and consequently exhibiting leadership qualities are found in Sundara Kanda. All related verses are codified from Sundara Kanda and presented in table 2 & 3 while significant of them are denoted as follows;
Sundara Kanda declares that the person who achieves the tasks should always be acknowledged while one performs all related tasks without any brief in addition to the assigned task and without affecting the main objective is really worthy.
kArye karmaNi nirdiSTe yo bahUnyapi sAdhayet|
pUrvakAryAvirodhena sa kAryaM kartumarhati|| (Ramayana – 5-41-5)
“He alone can accomplish his purpose, who implements many tasks even after the initial task has been carried through, without impairing the previous achievement.”
Further, while dealing with task management, it says that the person should be without any apprehension while initiating the task and should be capable of doing the task many ways by finding the several ways and means. The following verse signifies multi-task management.
na hi ekah saadhako hetuh svalpasya api iha karmanah
yo hi artham bahudhaa veda sa samartho artha saadhane (Ramayana – 5-41-6)
‘There is indeed no single exclusive method to accomplish a purpose however small a task may be. On the other hand, whoever knows to do a task in many ways, he alone is capable of achieving that task.”
Equal emphasis is also laid on people management by stressing the need for self-reliance and absence of despondency, with the virtues of endurance and humility which eventually lead to prosperity. As an example, the following verse signifies the importance of self-reliance.
anirvedah shriyo muulam anirvedah param sukham
anirvedo hi satatam sarva arthesu pravartakah (Ramayana – 5-12-10)
Being free from despair is the root cause of prosperity. Freedom from despondency gives supreme happiness and leads to success.
The significance of serving the people particularly while returning the service rendered by declaring it is the Santana Dharma, through the following verse.
kṛte ca pratikartavyameṣa dharmaḥ sanātanaḥ |
so’yaṃ tatpratikārārthī tvattaḥ saṃmānamarhati || (Ramayana – 5-1-113)
‘When help is rendered, it should be repaid. This is an eternal Dharma. Such this who wants to do a return, is suitable for respect by you.
The significance & importance of pivotal theme that glorified Ramayana is the Dharma and the following verse cautions, if Dharma is not followed then even the prosperous countries and cities are destroyed on account of indiscreet rulers engaged in unfair means.
akṛtātmānamāsādya rājānamanaye ratam ||
samṛddhāni vinaśyanti rāṣṭrāṇi nagarāṇi ca | (Ramayana – 5-21-11)
“Even prosperous countries and cities are destroyed on account of indiscreet rulers engaged in unfair means.
Further, with the same emphasis, Sundara Kanda reiterates that the fruit of righteousness and unrighteousness does not exist together and further it states unrighteousness will destroy righteousness.
na tu dharma upasamhāram adharma phala samhitam ||
tat eva phalam anveti Dharmaḥ ca adharma nāśanaḥ | (Ramayana – 5-51-28)
“The fruit of Dharma does not accrue to one who has reached the culmination of Adharma. Unrighteousness will destroy the fruits of righteousness.“
Other related references which are significant and corresponding to western theories on leadership roles and leadership functions are codified from 2nd and 5th Chapters, namely Ayodhya Kaanda & Sundara Kaanda of Ramayana are presented for ready reckon, in Table-2.
Table 2: Leadership Management Roles and Functions
| Leadership Management | Scriptural Content in Resonance to Modern Propositions | Corresponding references from Ramayana * |
| I. LEADERSHIP ROLES | ||
| a. Establishment | i. Maintain Confidentiality | 2-100-18 |
| ii. Solicit advise from wise | 2-100-22 | |
| iii. Appropriate allocation of Work | 2-100-25 | |
| iv. Appointment of incorruptible people | 2-100-26 | |
| v. Skill and Domicile based selection | 2-100-35 | |
| vi. Righteous Disciplinary procedures | 2-100-56 | |
| b. Organisation | i. Timely payment of Wages | 2-100-33 |
| ii. Regular contact with people | 2-100-51 | |
| iii. Maintaining Discipline with concern | 2-100-52 | |
| c. Readiness to meet exigencies | i. Realize the adversities of the human agencies | 2-100-68 |
| ii. Caused by divine agencies | 2-100-68 | |
| iii. Identify strategic expedients | 2-100-68 | |
| II. LEADERSHIP FUNCTIONS | ||
| a. Leadership | i. Four qualities – Courage, Vision, Intellect & Skill | 5-1-200 |
| b. Task Management Criteria | i. Doing a task without expecting apprehension | 5-30-35 |
| ii. Capable of multiple task management | 5-41-5 | |
| iii. Finding many ways to achieve the task | 5-41-6 | |
| iv. To be very focused in expressing things | 5-58-5 | |
| c.People Management Criteria | i. Absence of despondency and self-reliance | 5-12-10 |
| ii. Virtue of endurance | 5-55-6 | |
| iii. Humility is the root of prosperity | 5-64-17 | |
| d. Communication | i. To be intelligent and should not think clever | 5-2-40 |
| e. Negotiation | i. Worthy act should not be left unfulfilled | 5-1-97 |
| f. Risk and Uncertainty | i. Even prosperous entities destroyed by indiscreet decision makers | 5-21-11 |
| g. Ethical Practice | i. The consequences of acts of unrighteousness follows | 5-51-28 |
| h. Moral Practice | i. Superiors are bound to hear accomplishers | 5-62-3 |
* indicates Book No. – Chapter No. – Verse No. respectively
Source: Valmiki Ramayana – Ayodhya Kanda’s Chapter 100 and Sundara Kanda’s Chapters.
It can be readily observed from Table 2 that the duties of leadership roles are divided into establishment and administrative procedures while leadership functions including task management and people management. Corresponding verses are codified and in the presented in Table. 3. It is interesting to note that Santana Dharma shall enhance leadership management tenets which are going to infuse the sentiment, fervour, emotion and a sense of belonging in translating the decisions into fruitful actions.
3. BHARAT THAT ASPIRES AYODHYA MODEL
Aspiring Bharat is a sustainable administration model that not only prioritizes ethical considerations in its operations but also integrates sustainability practices into its core administration. The concept is based upon to build an ideal society for harmonious living and holistic development for ultimate goal of all-round happiness. Attributes that qualified Ayodhya as a sustainable model in all aspects of the Nature, Human and the Society are identified from the Second Chapter of Ayodhya Kanda. The features of the ideal society that declared are codified and presented in the Table.3.
Table 3: Declarations for Aspiring Bharat
| # | Sanskrit | Transliteration | English Translation |
| 1 | न च व्यालकृतं भयम् | na ca vyālakṛtaṃ bhayam | No fear from vicious (evil people) |
| 2 | न व्याधिजं भयं चासीत् | na vyādhijaṃ bhayaṃ cāsīt | No fear from disease (adversities) |
| 3 | निर्दस्युरभवल्लोके | Nirdasyurabhavalloke | No threat from robbers (competitors) |
| 4 | नानर्थ॑ कश्चिदस्पृशत् | nānartha॑ kaścidaspṛśat | No calamity touches the brave |
| 5 | सर्व मुदितमेवासीत् | sarva muditamevāsīt | All round happiness |
| 6 | सर्वो धर्मपरोडभवत् | sarvo Dharmaparoḍabhavat | Let everyone be righteous |
| 7 | नाभ्यहिंसन् परस्परम् | nābhyahiṃsan parasparam | No hurting/violence on each other |
| 8 | निरामया विशोकाश्च | nirāmayā viśokāśca | Without ill-health and sorrow/grief |
| 9 | नित्यमूला नित्यफलाः | nityamūlā nityaphalāḥ: | Always be rootful & fruitful (Productive) |
| 10 | तरवस्तत्र पुष्पिताः | taravastatra puṣpitāḥ | Wherever a tree, flowers blossom |
| 11 | कामवर्षी च पर्जन्यः | kāmavarṣī ca parjanyaḥ | When you desire, cloud rains |
| 12 | सुखस्पर्शश्र मारुतः | sukhasparśaśra mārutaḥ | Touch a breeze, is delightful |
| 13 | स्वकर्मसु प्रवर्तन्ते | svakarmasu pravartante | One acts as prescribed |
| 14 | तुष्टाः स्वैरेव कर्मभिः | tuṣṭāḥ svaireva karmabhiḥ | One works at own will happily |
| 15 | सर्वे लक्षणसम्पन्नाः | sarve lakṣaṇasampannāḥ | May everyone to be prosperous |
| 16 | सर्वे धर्मपरायणाः | sarve Dharmaparāyaṇāḥ | May everyone be righteous |
It can be observed from the table that Rama Rajya is to be a society that is free from evil people, adversities with all round happiness. Further, a society that is richly virtuous with timely rains, delightful breeze and fruit bearing trees in all seasons. The constitution of Ayodhya administration centered around Dharma facilitated and supported for the integration of the trinity people, nature and society for establishing a sustainable society.
In accordance to Brihaddharma Purana the various constituents of wheel of the Dharma denoted as follows;
सत्यं दया तथा शांति रहिंसा चेति कीर्तिताः ।
धर्मस्यावयवास्तात चत्वारः पूर्णतां गताः। । Brihaddharmapuranam | 1 | 3047 || 2 | 112 ||
The above verse declares that the Dharma (Piety) comprising of four basic principles viz., Truth (Satyam), Compassion (Daya), Peace (Shanti) and Non-violence (Ahimsa) as its core enshrined in ancient Indian scriptures (Vedas, anonymous). The constituents of the each four-fold classification are narrated in the subsequent verses of Brihaddharma Purana (in Sanskrit), however, the analysis of theses verses [Bhargava Teja, 2011] brought out clear constituents which is presented and their translation version are presented in the Figure. 1.
Figure. 1: Paths of Dharma and Their Components
It can be observed from the Figure.1 that Truth comprises of 12 values, while Compassion, Peace and Non-violence comprises six, thirty and seven values respectively. The virtues in each constituent of the Dharma which forms into basic building blocks for Aspiring Bharat is schematically presented in the Figure.2.
However, the application of principles of Dharma are schematically observed [Bhargava Teja, 2024] from the previous works and the earlier sections that have resulted in fostering an ideal Ayodhya community characterized by compassion, sustainability and a shared commitment to ethical values. Furthermore, it is noted that a collective effort to integrate Dharma into daily practices, institutions, nature and societal norms, that has created Ayodhya, a flourishing and harmonious Bharat in ancient times.
CONCLUSION
Ancient scriptures declare that Dharma constitutes truth, compassion, peace & nonviolence with their constituent values in each of the classified category. Further, it is observed Dharma guides individuals what is desirable, and what is ethically and morally right, for Aspiring Bharat. Dharma along with morals and ethics are observed in first, second and fifth chapters of epic Ramayana narrated in Bala Kaanda, Ayodhya Kaanda and Sundara kanda respectively.
The virtues of Rama, as an ideal leader, with unwavering devotion to Dharma, righteousness, and compassion for all living beings, are found in the Bala Kanda while Sundara Kanda is a captivating segment of the Ramayana that showcases Hanuman’s diplomatic skills, along with task management and people management that sets the central stage for the resolution of the central conflict in the epic.
Yuddha Kanda narrates regarding Sri Rama firmly establishing Rama Rajya, whose primary qualities described around happiness with blossoming fowlers and fruits and earning clouds, prosperous and righteous society.
ACKNOWLEDGEMENT
The author gratefully acknowledges Prof. Dr. B.H. Briz-Kishore, F.I.E, D.Litt, Higher Education Advisor, Govt. of Haryana and PMO (Fmr.) Advisor & Policy Maker in Govt. of India, for initiating him on to the topic that resonates with the New Education Policy 2020 requirements, which focuses on values, virtues, and holistic personality development.
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