The foundation of Indian Democracy

Indian Prime Minister Narendra Modi in his latest Radio broadcast “Man Ki Baat” aptly reminds the nation that democracy is in our veins and culture. There are still some people who do not agree with the concept that India is the mother of democracy. It is true that Modern India is governed by a set of rules and obligations enshrined in our constitution. The Constitution, as a basic document, represents the consciousness and aspirations of the people of our country. It contains the basic core values upon which the fulcrum of our democracy rests. There is no denial of the fact that our constitution has borrowed a few points from different constitutions of the world. Still, we must agree that its basic rubric is the amalgamation of values and principles that are churned from a thousand years of the civilizational journey of our country. One can easily observe that the foundational principles of Indian democracy are well-inspired and driven by Vedic elements. The Vedas are more than 7,000 years old and India’s invaluable literary heritage provides the basic framework and a vision through which our democratic system has evolved and been well-implemented.

Rabindranath Tagore, in his several essays on ‘City and Village’, suggested that the ideal Indian society developed around the villages. In the village, there is an emphasis on relationships that are developed and nurtured among her inhabitants. Tagore conceived this village life or community life as a human family and articulated exquisitely that Indians have known this family since time immemorial. To fulfil the aspirations of her people, early India developed many institutions, which are 'sui generis' representing an early proto-type of community administration and social management.

Various terms denoting this system were in continuous vogue in early India since the Vedic age. It is also true that different thinkers explained these terms differently, making it difficult to ascertain their exact connotations. Needless to say, some of these interpretations were intended to distort our history. 'Samiti, sabha, kula, gana, Jati, puga, vrata, sreni, samgha, samudaya, sambhuya-samutthana, charana' and 'parisat' were all designed to run the social as well as political life in early India. These terms are indicative of some sort of community living and the development of a system where policies and decisions were taken in complete harmony and consciousness. Even the word ‘sansad’ has appeared in the 'Atharvaveda' (VII.12.3) which truly depicts the same meaning as it is used today: 'asyah sarvasyah sansado mamindra bhaginam krinu'.

The Vedic age laid the foundation for many cultural and societal norms. The Vedic texts emphasize the importance of individual freedom, the rule of law, and the need for individuals to follow a moral code of conduct. These principles are also reflected in the democratic system of government in modern India, which is based on the idea of citizens having a say in how they are governed and governed by elected representatives. However, it should be noted that the Vedic period predates the concept of democracy as it is understood today, and the development of a democratic system in India is the result of centuries of political and social evolution.

The words samiti and sabha are frequently found in the Vedas, signifying ‘meeting together’ or more specifically an ‘assembly’ where political as well as non-political affairs were discussed in complete harmony. The king, after his election, received a 'parna-mani' (jewel crystal of leaves) from assembled people there, which is made from palasa wood. It destroys enemies, and adversaries, by giving strength, vigour and brilliance to the king.

The sabha empowered to re-elect a king who had been banished earlier for a noble cause. The resolutions of sabha taken by many cannot be violated. Here, we should remember that king is known as rajanya in the Vedic age. Although its literal meaning is ruler, this meaning has not been taken in the Indian view. A king is rajanya since he gladdens the people with dharma or maintaining good governance.

Expressing the desire for unity, equality, and mutual harmony, which are the fulcrum of Indian democracy, the seers of the 'Rigveda' raise their hands in the sky and sing 'sam gacchadhvam sam vadadhvam sam vo manasi janatam, deva bhagam yatha purve sanjanana upasate'; i.e., let we proceed together, speak together, our minds be in accord as the gods in ancient times received their portions. This mantra serves as the archway of Indian civilization and democracy in particular.

Samiti and Sabha are one of the most ancient institutions evolved by our Vedic people to run a collective life. In the Vedic worldview, these two are conceived as the daughters of the creator – 'sabha ca ma samitiscavatam prajapaterduhitarau samvidane'. Sabha is also recognized as a place where justice has been delivered. That is why the 'Rigveda' (X.71.10) says that after being free from blame, the person comes back successful from sabha with a joyful and delighted mind- 'sarve nandanti yasasagatena sabhasahena sakhya sakhayah'.

'na sa sabha yattha na santi santo na te santo ye na bhananti dhamam,

ragam ca dosam ca pahaya moham dhamam bhananta va bhavanti santo'.

The Vedas do not talk about one specified country; rather reflect on the whole world like a nest – 'yatra visvam bhavati eka nidam'.

The roots of Indian democracy can be traced back to the Vedic period of ancient India, where a system of participatory governance existed. The idea of "rajan," or a leader who was elected by the people, was also present in ancient Indian society. These elements of consensus, discussion, and elected leadership form the foundation of Indian democracy as it is practised today.

The writer is Member Secretary of Indira Gandhi National Center for Arts. Views expressed are personal