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<JournalTitle>ELECTRONIC JOURNAL OF SOCIAL AND STRATEGIC STUDIES</JournalTitle>
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<Volume-Issue>Volume 6 Special Issue VII</Volume-Issue>
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<IssueTopic>Multidisciplinary</IssueTopic>
<IssueLanguage>English</IssueLanguage>
<Season>July 2025</Season>
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<Year>2025</Year>
<Month>07</Month>
<Day>31</Day>
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<ArticleType>Political Science</ArticleType>
<ArticleTitle>The vision of Ramrajya and its reflection in Modern Indian Constitutional Governance</ArticleTitle>
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<ArticleLanguage>English</ArticleLanguage>
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<FirstPage>95</FirstPage>
<LastPage>106</LastPage>
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<Author>
<FirstName>Khushi</FirstName>
<LastName>Gupta</LastName>
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<DOI>10.47362/EJSSS.2025.6605 </DOI>
<Abstract>Ram-Rajya means an ideal state. The concept of Ram-Rajya includes all the ideals of welfare of the people and the state. Protection of nature, protection of animals and birds, protection of rivers, protection of mountains, protection of living creatures, protection of all vegetation, protection of all living beings, their happiness, their welfare is assured in Ram-Rajya. How should the life of an ideal king be, all these things are included in Ram-Rajya. Rama Rajya, a vision popularized by Valmiki and further shared by Tulsidas in the renowned Ramcharit Manas, is a humanistic vision that is centred on the values of virtue, peace, and harmony. Tulsidas describes Rama Rajya as a state that eliminates and eradicates physical, spiritual, and bodily suffering, which will lead to peaceful living and will be in adherence to laws and ethics. Apart from that, it also promotes truth, purity, compassion, and charity, ensuring that no sin is committed even subconsciously. In 1929, Gandhi reflected on Ram-Rajya in his book __ampersandsign#39;Young India, and saw it as a politically organized society that upholds righteousness and brings happiness to all ages and social classes, including the living environment. He envisioned Ram-Rajya to be an ideal democracy where even the poorest and marginalized could expect right and fair justice. In today’s world, companies practice Rama Rajya, led by spirituality and governed by divine and democratic leaders, which minimizes conflicts and egos, ultimately enhancing teamwork and collaboration. This philosophy emphasizes the importance of divine-democratic leaders ranging from authoritarian to democratic within the society, politics, and businesses, The type of idea, thus resonates Rama Rajya being Divine-Democracy.</Abstract>
<AbstractLanguage>English</AbstractLanguage>
<Keywords>Ram-Rajya, Dharma, Good Governance, Indian Constitution, Mahatma Gandhi, Justice and Morality, Ethical Leadership, Spirituality and Society</Keywords>
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<Abstract>https://ejsss.net.in/ubijournal-v1copy/journals/abstract.php?article_id=15879&title=The vision of Ramrajya and its reflection in Modern Indian Constitutional Governance</Abstract>
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<References>
<ReferencesarticleTitle>References</ReferencesarticleTitle>
<ReferencesfirstPage>16</ReferencesfirstPage>
<ReferenceslastPage>19</ReferenceslastPage>
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Gandhi, M. K. (1930, March 20). Hindi Navajivan Patrika.
Gandhi, M. K. (1933). Harijan (p. 116).
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Stace, W. T. (1920). A critical history of Greek philosophy (p. 225). London: Macmillan.
Valmiki. (1952). The Ramayana of Valmiki (H. P. Shastri, Trans.), Ayodhya Kaand, Chapter 40, Verse 2. Delhi: Sri Satguru Publications.
Valmiki. (1952). The Ramayana of Valmiki (H. P. Shastri, Trans.), Ayodhya Kaand, Chapter 51, Verse 2. Delhi: Sri Satguru Publications.
Valmiki. (1952). The Ramayana of Valmiki (H. P. Shastri, Trans.), Ayodhya Kaand, Chapter 66, Verse 3. Delhi: Sri Satguru Publications.
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Valmiki. (1952). The Ramayana of Valmiki (H. P. Shastri, Trans.), Kishkindha Kaand, Chapter 29, Verse 4. Delhi: Sri Satguru Publications.
Valmiki. (1952). The Ramayana of Valmiki (H. P. Shastri, Trans.), Uttar Kaand, Chapter 84, Verse 1. Delhi: Sri Satguru Publications.
Valmiki. (n.d.). The Ramayana of Valmiki (R. T. H. Griffith, Trans.). Andesite Press.</References>
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