As the sacred flag rises high above the newly constructed Ram Temple in Ayodhya next week, a significant chapter in India's history will reach its culmination. Prime Minister Narendra Modi and RSS chief Mohan Bhagwat are set to attend the Dhwajaarohan ceremony, marking the symbolic conclusion of Mission Ram Temple – a five-century-long campaign that witnessed royal wars, street confrontations, and extensive legal battles.
The Historical Journey to Liberation
The Dhwajaarohan ceremony on November 22, 2025 represents the final act in the liberation of Bhagwan Ram's birthplace. This gathering marks the second time in less than two years that these two pivotal leaders of the Ram Janmabhoomi movement have come together in Ayodhya. The flag being hoisted will carry profound symbolism, representing both Ram's divine lineage and the value system described by medieval poet Tulsi Das as "Raghukul reeti" – establishing an enduring connection between the human and divine realms.
With the physical temple now complete, the nation faces a crucial question: What comes next after this historic achievement? While some might look for other grievances to address, many visionaries within the movement have consistently pointed toward a more profound objective – the establishment of Ram Rajya.
The Vision of Ram Rajya: From Advani to Gandhi
Lal Krishna Advani, during his historic Rath Yatra and subsequent visit to Ayodhya as deputy prime minister in April 2004, frequently emphasized that the ultimate goal extended beyond temple construction. "I have often used Ram Rajya to describe our goal of making India a developed economy and a world power by 2020," Advani declared, envisioning the Ram Temple as a "vibrant symbol of a strong, prosperous and harmonious India."
Mahatma Gandhi provided perhaps the most powerful interpretation of Ram Rajya, describing it as "the sovereignty of the people based on pure moral authority." For Gandhi, who considered Ram his personal deity, the historical accuracy mattered less than the concept's essence – ensuring equal rights for "prince and pauper" alike. During his address to Ayodhya's saints in February 1921, Gandhi emphasized that "praying to God for our own protection is a sin as long as we do not protect the weak," citing Ram's protection of Sita as his example.
Contemporary Relevance and Moral Challenges
Prime Minister Modi recently echoed these sentiments during his Ramnath Goenka Memorial Address, stressing that political leadership should be driven by "emotion" rather than "election." He emphasized the importance of an inner restlessness to alleviate the hardships of the poor, attributing Bihar's election results to "governance carried out with this emotion and commitment."
However, Ram Madhav highlights a troubling contradiction in contemporary public discourse. While modern Indians glorify Ram for respecting the views of a humble washerman in his kingdom, many simultaneously engage in trolling brilliant women cricketers for their religious beliefs. This stark contrast underscores the need to embrace Ram's personal ideal of maryada – being the "Maryada Purushottam" or ideal manifestation of dignity and decency that Valmiki described.
As the nation transitions from temple construction to nation-building, the challenge remains: Can India embrace both the personal ideal of Ram's dignity and the collective ideal of Ram Rajya? The answer will determine whether this historical moment becomes merely a religious milestone or transforms into a genuine national renaissance rooted in moral authority and human dignity.
