MAINS DAILY QUESTIONS & MODEL ANSWERS
Q1. What other facets of Ram Rajya did Mahatma Gandhi advocate? How is it possible to accomplish it now? (250 words)
GS II – Modern Indian History
Introduction:
- According to “Ram Rajya,” virtue, morality, and justice serve as the cornerstone concepts that guide interactions between citizens and the government on a daily basis. Ram Rajya, in the contemporary meaning, is frequently considered as an idealistic aim that governments should keep in mind and draw inspiration from when pursuing their governing agenda because it is hard to envisage such a flawless state of affairs.
Body:
Ram Rajya, as proposed by Mahatma Gandhi, has several aspects:
- Though the phrase “Ram Rajya” may have been invented by Mahatma Gandhi in its contemporary form, the idea has long been present in Indian philosophy.
- Both a practical and a philosophical/utopian element can be found in the term.
- Putting the concept of good governance at the centre of all governmental activities is how it is best put into practise.
- The ideology, which idealises Lord Rama as the ideal king, has a deeper intellectual and spiritual resonance.
- Gandhi, a devoted Hindu, was deeply impacted by the Ramayana’s moral lessons.
- Right Means and Right Ends served as Gandhi’s Ram Rajya’s twin guiding principles.
- Ram Rajya is thought to be the type of government where the monarch is wise enough to prioritise the welfare of the populace before his or her own interests.
- For Gandhi, a genuine Ram Rajya would provide “equal rights to both prince and pauper.”
- Gandhi envisioned an ideal Rajya based on ideals such as justice, equality, idealism, renunciation, and self-sacrifice.
- Ram Rajya Gandhi did not refer to the Hindu Empire, but rather the reign of God.
- He recognised just the one God of Truth and righteousness, seeing Ram and Rahim as one and the same.
- True democracy, where even the most violent person could be certain of receiving fast justice without a lengthy and expensive process, was one of the main tenants of Ram Rajya.
- Ram Rajya was a dialogue that every Indian should have with themselves, according to Gandhiji. It was also a matter of promoting intercommunal harmony and defending the defenceless.
How to practise Ram rajya in modern times:
- Looking within is the first step in developing such a kind land.
- This type of introspection required magnifying one’s own flaws a thousand times while ignoring the flaws of one’s neighbours. The only other option is to do that.
- We must learn to love like Ram did for Sita. Without adhering to this svadharma, Ram Rajya or swaraj cannot be attained.
- Establishing a deep bond of care and understanding between political leaders and the populace is necessary.
- Ram Rajya instills a sense of obligation in individuals in charge of public institutions to uphold the highest standards of morality and ethics. Only then will a political utopia rule.
- The importance of fostering personal moral development must be emphasised, and the role of the state must be reduced.
- Even the most disadvantaged members of society should have quick, simple access to the justice system.
- Without any form of prejudice, all religions and faiths should be respected.
Conclusion:
- “The sovereignty of the people based on pure moral authority,” is how Gandhi summed up Ram Rajya. As a result, Ram Rajya was a perfect society where everyone lived by a code of morality, was pleased and cheerful, and had access to basic necessities.
Q2. Regarding the existence of the caste system in our society, there are divergent opinions. Draw attention to the moral dilemmas raised.
GS II – Government Policies and Interventions
Introduction:
- A social stratification known as the caste system is typified by endogamy, hierarchy, and heredity. Its genesis is thought to have begun with the Vedic Varna system. The diversified nature of Indian civilization, encompassing various religions, castes, philosophies, and ideologies, gives rise to differing perspectives regarding the caste system.
These are a few examples of the divergent viewpoints prevalent in today’s society:
- Affirmative mindset; they support the continuation of the caste system and think it is a good idea. They contend that maintaining social order in our society requires class stratification. Order is brought to society through clearly defined roles and responsibilities among groups, as was the case in the Varna system, which was based on the division of labor/occupation.
- Reformist mindset; they hope that the caste system will eventually change and disappear. because it has developed into a harmful phenomenon that leads to violence and crime against people from lower castes. They exhibit a level of reason and scientific temper akin to those of our social reformers, BR Ambedkar and Rajaram Mohan Roy.
- Callous attitude—for some, caste is unimportant. Businesses and entrepreneurs who are highly driven by efficiency and profits place a high value on a person’s skill set. As a result, in the face of talent, ability, knowledge, etc., the caste system is useless. Their point of view is well supported by the example of our Honourable President Draupadi Murmu.
- Discriminatory attitude; it is founded on the ideas of filth and purity, with the idea that the lower castes originated at the foot of the master. Since the upper caste descended from higher organs, they developed an unreasonable prejudice against lower castes, which in turn gave rise to untouchability customs.
- Brotherhood-mindedness; intelligent, well-read young who base their decisions on reason and science view all people as equals, regardless of their caste or religion. Cohabitation in educational institutions, workplaces, and colleges is evidence of this.
- The caste system gives rise to a variety of beliefs and attitudes that give rise to many ethical dilemmas in our society.
- Cases of upper class persons killing lower caste members in the name of defending their caste honour demonstrate a lack of compassion and tolerance. The most heinous instances are the recent claims of a 9-year-old student’s murder for sharing a pot of water at school or the murder of daughters in the name of honour killing for intercaste marriage.
- It is typical for lower caste men and women to be compelled to engage in cruel jobs like rag picking and manual scavenging. According to Kantian philosophy, it is against the principle of human dignity, which states that no one should be viewed as an end in and of themselves rather than as a means to a goal.
- It demonstrates a lack of constitutional morality when someone is denied their right to equality and freedom due to social norms and practises. In Rajasthan and Uttar Pradesh, it is customary to abstain from eating meals prepared by members of lower castes during Mid Day Meal schools.
- Discrimination and untouchability practises undermine the self-respect and dignity of people from lower castes. Consequently, this undermines their right to personal life and liberty as stipulated in Article 21 of the Indian Constitution, leading to a deficiency in social and national unity.
- Political parties’ politicisation of caste for narrow goals and purposes is a reflection of “politics without principles.” It counts as one of Gandhi Ji’s seven sins.
- Lower caste members’ low socioeconomic and educational standing is also a result of indifferent government. The Indian Constitution’s Article 46 outlines the government’s obligation to guarantee the advancement of the economic and educational interests of the weaker groups.
- The hollow and feeble practises of Sanskritization are those by which lower castes attempt to move up the social ladder by copying the upper castes.
- Individuals must practise scientific temperance as required by the constitution, and society must modify its attitudes by looking to leaders like Our Honourable President to lead by example. Only then will caste prejudice be eliminated in India. The intended change in caste systems will be brought about by governmental machinery working in tandem with the uplift of the lowest castes and classes via the concepts of Sarvodaya and Antyodaya.
