Abstract

The concept of the Pursuit of Happiness, as expressed within the American constitutional framework, has significantly shaped contemporary political discourse by emphasizing individual freedom and personal welfare as fundamental goals of governance. Nevertheless, the increasing crises of the twenty-first century, such as armed conflicts, growing inequalities, climate instability, social disintegration, and diminishing public confidence in institutions have revealed the shortcomings of governance models that primarily focus on individual ambitions. These issues prompt a renewed exploration of alternative normative frameworks that can harmonize individual welfare with collective interests. This paper posits that Indian Knowledge Systems, drawing from the civilizational principles of Sarve Bhavantu Sukhinah and Lokamaṅgala, present a unique public administrative model where governance is viewed not solely as a means to safeguard individual rights but as an ethical obligation to ensure the well-being of all. In contrast to the liberal perspective of happiness as an individual endeavor, the Indian tradition perceives human flourishing as inherently linked to social harmony, moral duty (dharma), public welfare, and the common good. Within this paradigm, the legitimacy of governance is assessed not merely by the enhancement of individual choices but by its ability to foster inclusive welfare, social justice, ecological sustainability, and collective prosperity.

Utilizing a qualitative and interpretative approach, this study critically analyzes classical Indian texts, including the Vedas, Upanishads, Bhagavad Gita, Mahabharata, Vidura Niti, Arthashastra, and other foundational works, in conjunction with modern literature on public administration, governance, and public value. Instead of viewing these texts solely as historical or philosophical documents, the study reconstructs their administrative insights into a cohesive conceptual framework. The research presents Lokamaṅgala as the standard aim of governance, with Sarve Bhavantu Sukhinah serving as its ethical basis, together forming an indigenous framework for public administration. It argues that this framework goes beyond traditional rights-based discussions by merging rights with responsibilities, individual welfare with communal well-being, and administrative effectiveness with ethical accountability. In this manner, this study aims to add upon the expanding conversation on decolonizing public administration and developing theories rooted in non-Western knowledge systems.

Keywords:

Sarve Bhavantu Sukhinah, Lokamaṅgala, IKS, Public Value, Governance.

Introduction

The twenty-first century has brought unprecedented advancements in science, technology, communication, and economic interdependence. Yet, paradoxically, it has also witnessed an era marked by protracted armed conflicts, humanitarian crises, climate-induced disasters, widening socio-economic inequalities, forced displacement, declining public trust in institutions, and an increasing sense of individual and collective insecurity. From the continuing conflicts in Eastern Europe and West Asia to the growing challenges of environmental degradation, food insecurity, and mental well-being, contemporary governance systems are confronted with complex problems that transcend conventional administrative solutions. These developments have generated a renewed global discourse on the fundamental purpose of governance and the normative foundations of public administration (United Nations Development Programme [UNDP], 2022; United Nations, 2023; World Happiness Report, 2024). Traditionally, modern public administration has evolved around principles of legality, efficiency, accountability, and service delivery. While these remain indispensable, contemporary scholarship increasingly argues that governance must also be evaluated by its capacity to promote public value, human dignity, social trust, and collective well-being rather than merely administrative efficiency (Moore, 1995; Bozeman, 2007; Stoker, 2006). Consequently, concepts such as well-being governance, human-centred administration, and public value management have emerged as significant paradigms in administrative theory. Nevertheless, much of this discourse continues to be rooted in Western philosophical traditions, particularly the liberal conception that associates the legitimacy of the state with the protection of individual rights and the citizen’s ‘Pursuit of Happiness’, an idea that found its most influential constitutional articulation in the American Declaration of Independence (Jefferson, 1776; Locke, 1690). Although the idea of the Pursuit of Happiness has profoundly shaped modern constitutionalism and democratic governance, the multidimensional crises of the present century compel scholars to ask whether governance can remain centred primarily on the individual’s pursuit of well-being. Increasingly interconnected societies demand governance frameworks that reconcile individual aspirations with collective welfare, ecological responsibility, social cohesion, and ethical public life. The limitations of exclusively individual-centric paradigms have therefore revitalised scholarly interest in indigenous knowledge systems that conceptualise governance through the lens of moral responsibility and the common good rather than individual fulfilment alone.

It is within this context that the IKS offer a significant yet underexplored intellectual resource. Unlike the liberal understanding of happiness as an individual pursuit, the Indian civilisational worldview conceives human well-being as inseparable from the welfare of society, nature, and all living beings. The timeless invocation, “सर्वे भवन्तु सुखिनः, सर्वे सन्तु निरामयाः”, does not merely express a spiritual aspiration; rather, it articulates a normative vision of collective well-being that transcends distinctions of class, community, geography, and even species. Complementing this ethical ideal is the concept of Lokamaṅgala, which envisions governance as an instrument for the welfare, harmony, prosperity, and moral flourishing of society as a whole. Embedded within concepts such as Rajadharma, Lokasaṅgraha, Dharma, and Bahujana Hitāya Bahujana Sukhāya, Indian administrative thought consistently places the common good at the centre of political authority and public action (Bhagavad Gita 3.20-25; Kautilya, Arthashastra; Mahabharata, Shanti Parva).

Despite the growing studies in Indian Knowledge Systems, has extensively examined these concepts from philosophical, religious, or cultural perspectives. Their systematic reconstruction as a normative framework for contemporary Public Administration remains remarkably limited. This represents a significant theoretical gap, particularly at a time when the discipline increasingly seeks non-Western perspectives capable of enriching global administrative theory and contributing to the ongoing project of decolonising knowledge. Against this backdrop, the study argues that Sarve Bhavantu Sukhinah provides the ethical foundation, while Lokamaṅgala constitutes the normative objective of governance, together forming an Indigenous Public Administrative Paradigm rooted in Indian Knowledge Systems. Employing a qualitative and interpretative methodology, the study critically engages with classical Indian texts, including the Vedas, Upanishads, Bhagavad Gita, Mahabharata, Vidura Niti, and Arthashastra and places them in dialogue with contemporary debates on public administration, governance, public value, and well-being. Rather than offering a descriptive account of traditional ideas, the paper seeks to reconstruct a coherent administrative framework that integrates rights with duties, individual welfare with collective flourishing, and administrative effectiveness with ethical responsibility. In doing so, it proposes Lokamaṅgala not merely as a cultural ideal but as a theoretically robust indigenous paradigm capable of enriching contemporary public administration in an increasingly complex and conflict-ridden world.

The Pursuit of Happiness and the Evolution of Modern Governance

The evolution of modern governance has been profoundly shaped by the liberal political tradition, which places the individual at the centre of political and administrative thought. Emerging from the Enlightenment, liberalism challenged absolutist authority by advocating natural rights, individual liberty, and limited government. Thinkers such as John Locke argued that governments derive their legitimacy from protecting the natural rights of individuals, particularly life, liberty, and property (Locke, 1690). Building upon this intellectual foundation, Thomas Jefferson immortalised the phrase “Life, Liberty and the Pursuit of Happiness” in the American Declaration of Independence (1776), transforming happiness from a philosophical aspiration into a constitutional principle and a normative objective of governance.

The idea of the Pursuit of Happiness represented a significant departure from earlier conceptions of political authority. Rather than existing solely to maintain order or preserve sovereign power, the modern state came to be understood as an institution created to secure conditions under which individuals could freely pursue their own conception of a good life. Consequently, modern democratic governance increasingly evolved around the protection of individual rights, constitutionalism, rule of law, representative institutions, and personal freedom. Within public administration, these principles translated into citizen-centric governance, accountability, administrative neutrality, and efficient public service delivery (Wilson, 1887; Waldo, 1948). Over time, however, governance studies recognised that administrative success could not be measured merely through institutional efficiency or legal compliance. The emergence of New Public Governance, Public Value Management, and Well-being Governance reflected a growing appreciation that governments must also create social trust, public value, inclusion, and collective welfare (Moore, 1995; Bozeman, 2007; Stoker, 2006). Nevertheless, these approaches largely remain anchored within an intellectual tradition that continues to privilege the individual’s pursuit of well-being as the primary point of reference.

The complexities of the twenty-first century increasingly challenge the adequacy of this normative foundation. Global conflicts, climate emergencies, pandemics, demographic transitions, ecological degradation, and widening inequalities demonstrate that individual well-being cannot be sustained in isolation from the welfare of society, nature, and future generations. Governance today demands ethical frameworks capable of balancing rights with responsibilities, liberty with social harmony, and personal aspirations with the common good. These developments invite a broader civilisational dialogue, opening intellectual space for traditions that conceive governance not merely as facilitating individual happiness but as securing collective well-being.

Sarve Bhavantu Sukhinah and Lokamaṅgala in Indian Knowledge Systems

Unlike the dominant liberal tradition, where governance is principally justified by safeguarding individual liberty and enabling the pursuit of personal happiness, Indian Knowledge Systems conceptualise governance as an ethical institution dedicated to sustaining collective well-being, social harmony, and cosmic order. The Indian civilisational imagination does not view the individual in isolation, rather, it understands human existence as fundamentally relational, where personal fulfilment is inseparable from the welfare of society, nature, and the larger moral order (Dharma). Consequently, the legitimacy of governance is measured not merely by its capacity to protect individual rights but by its ability to promote Lokamaṅgala, the comprehensive welfare of all. The philosophical foundation of this vision finds its most succinct expression in the celebrated Vedic benediction:

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः।

सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत्॥

Rather than expressing only a spiritual aspiration, this verse embodies a normative principle of governance. It expands the scope of public responsibility beyond the interests of particular communities or political constituencies to encompass the welfare, health, dignity, and security of all beings. In administrative terms, Sarve Bhavantu Sukhinah represents an ethical commitment to inclusivity, universal welfare, and equitable public action, making collective well-being the ultimate measure of political legitimacy. This ethical vision is complemented by the broader concept of Lokamaṅgala, a foundational principle deeply embedded within Indian philosophical and political thought. Derived from the Sanskrit terms loka (the people, society, or the world) and maṅgala (welfare, auspiciousness, and flourishing), Lokamaṅgala signifies governance directed towards the enduring prosperity, harmony, and moral advancement of society. Unlike utilitarian notions that primarily maximise aggregate happiness or liberal frameworks centred upon individual preferences, Lokamaṅgala integrates material welfare with ethical conduct, social justice, environmental balance, and spiritual responsibility. It thus represents a holistic conception of public welfare that simultaneously addresses the individual, society, and nature.

The intellectual foundations of Lokamaṅgala permeate classical Indian texts. The Bhagavad Gita presents the principle of Lokasaṅgraha, wherein righteous action by those entrusted with authority is undertaken not for personal gain but for sustaining social order and public welfare (Bhagavad Gita 3.20-25). Similarly, the Mahabharata, particularly the Shanti Parva and Vidura Niti, consistently portrays Rajadharma as a moral obligation requiring rulers to protect justice, uphold social harmony, and ensure the welfare of all subjects. Kautilya’s Arthashastra, often regarded as a realist treatise on statecraft, likewise declares that “In the happiness of the subjects lies the happiness of the king; in their welfare lies his welfare” (प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम्), thereby placing public welfare above personal or dynastic interests. These traditions collectively demonstrate that governance in Indian thought is fundamentally conceived as a duty-oriented enterprise guided by ethical responsibility rather than political expediency alone.

Another distinctive contribution of Indian Knowledge Systems lies in their integration of rights with duties. Whereas modern governance predominantly evolves around the language of rights, Indian administrative philosophy balances rights with obligations rooted in Dharma. The state, the ruler, public officials, and citizens are all viewed as participants in a shared moral order, each bearing reciprocal responsibilities for maintaining justice, social cohesion, and public welfare. Governance therefore becomes a continuous process of nurturing trust, compassion, accountability, and collective flourishing rather than merely administering institutions or delivering services.

Taken together, Sarve Bhavantu Sukhinah and Lokamaṅgala constitute complementary pillars of an indigenous administrative philosophy. While the former provides the ethical vision of universal well-being, the latter offers the normative objective towards which governance must be directed. Their synthesis presents a conception of public administration that transcends administrative efficiency and legal compliance by placing ethical legitimacy, collective welfare, ecological balance, and social responsibility at its core. Far from being merely cultural or religious ideals, these concepts offer a coherent normative foundation from which an Indigenous Public Administrative Paradigm can be reconstructed to engage contemporary debates on governance, public value, and human-centred administration.

Reconstructing an Indigenous Public Administrative Paradigm

The preceding discussion demonstrates that Sarve Bhavantu Sukhinah and Lokamaṅgala are not merely ethical ideals or spiritual aspirations embedded in Indian civilisation; rather, they embody a coherent normative vision capable of informing the theory and practice of contemporary public administration. While existing scholarship has largely interpreted these concepts within philosophical, religious, or cultural frameworks, their administrative significance remains insufficiently theorised. This study argues that when examined collectively, these principles constitute an Indigenous Public Administrative Paradigm that redefines the purpose, legitimacy, and moral responsibilities of governance. Unlike the dominant traditions of modern public administration, which primarily evaluate governance through efficiency, legality, accountability, or managerial performance, the proposed paradigm places collective well-being at the centre of administrative action. Administrative institutions are not viewed merely as mechanisms of regulation or service delivery but as ethical instruments responsible for creating conditions in which every individual can live with dignity, security, opportunity, and social harmony. Thus, governance derives its legitimacy not solely from constitutional authority or procedural correctness but from its contribution to Lokamaṅgala, the welfare and flourishing of society as a whole.

The ethical foundation of this paradigm is provided by Sarve Bhavantu Sukhinah, which transforms universal well-being into the fundamental obligation of public authority. Unlike rights-based approaches that begin with individual entitlements, this principle begins with a collective moral commitment that no person should suffer deprivation, exclusion, or injustice. Consequently, administration is understood not merely as the implementation of governmental policies but as an institutional expression of compassion, equity, and shared responsibility. Administrative success, therefore, extends beyond measurable outputs to include the enhancement of social trust, public confidence, and human dignity.

At the normative level, Lokamaṅgala functions as the central objective of governance. It broadens the understanding of public welfare by integrating economic prosperity, social justice, environmental sustainability, ethical conduct, and cultural harmony within a single administrative framework. Such an understanding challenges fragmented approaches to governance that often treat welfare, development, ecology, and justice as separate policy domains. Instead, Lokamaṅgala recognises them as mutually reinforcing dimensions of a holistic public order. In this sense, governance is not confined to solving administrative problems, it becomes a continuous process of nurturing conditions that enable both individual and collective flourishing. A distinctive feature of the proposed paradigm is its integration of rights and duties. Contemporary administrative systems are predominantly structured around the protection of rights and institutional accountability. Indian administrative thought, however, complements rights with Dharma, emphasising reciprocal obligations among the state, public officials, citizens, and society. Public institutions are therefore expected not only to deliver services efficiently but also to cultivate ethical conduct, social responsibility, and civic participation. This reciprocal relationship strengthens democratic legitimacy by transforming citizens from passive beneficiaries into active participants in public life.

The paradigm also redefines the nature of administrative leadership. Drawing upon the Indian conception of Rajadharma, leadership is viewed as a form of public trusteeship rather than political privilege. Authority exists not for self-preservation or institutional expansion but for protecting justice, ensuring equity, and advancing the welfare of the people. Administrative decision-making is consequently guided by prudence, compassion, impartiality, and long-term public interest rather than short-term political expediency. Such an approach resonates strongly with contemporary debates on ethical leadership, public integrity, and responsible governance. Another important contribution of this indigenous paradigm lies in its recognition of the interconnectedness of society, nature, and future generations. Unlike governance models that frequently prioritise immediate economic gains, the Indian worldview situates human welfare within a broader ecological and civilisational context. Environmental stewardship, sustainable resource utilisation, and intergenerational responsibility are therefore not external policy concerns but intrinsic elements of good governance. The pursuit of Lokamaṅgala necessarily requires harmony between development, ecological balance, and social justice, making sustainability an ethical obligation rather than merely a developmental objective.

From this perspective, the Indigenous Public Administrative Paradigm may be understood through six interrelated normative pillars: ethical legitimacy (Dharma), universal well-being (Sarve Bhavantu Sukhinah), collective welfare (Lokamaṅgala), duty-centred governance (Rajadharma), social cohesion (Lokasaṅgraha), and ecological responsibility. Together, these principles redefine governance as an ethical enterprise committed to creating public value through justice, inclusion, compassion, accountability, and sustainable development. This reconstruction does not seek to replace established theories of public administration, rather, it seeks to enrich them by introducing an indigenous normative framework capable of responding to contemporary governance challenges. In an era characterised by geopolitical instability, environmental crises, democratic anxieties, and declining institutional trust, governance requires conceptual foundations that move beyond managerial efficiency towards moral legitimacy and collective flourishing. Sarve Bhavantu Sukhinah and Lokamaṅgala, when interpreted through the lens of Public Administration, offer precisely such a framework. They present governance not as the management of institutions alone but as the ethical organisation of society for the common good.

Contemporary Relevance for Public Administration

The contemporary discourse on public administration increasingly recognises that effective governance cannot be assessed solely through administrative efficiency, regulatory compliance, or economic performance. The growing complexity of global challenges, including armed conflicts, climate change, public health emergencies, technological disruptions, demographic transitions, and declining institutional trust, demands governance models that integrate ethical legitimacy with collective well-being. Within this evolving landscape, the indigenous administrative paradigm rooted in Sarve Bhavantu Sukhinah and Lokamaṅgala offers significant conceptual and practical relevance. One of the most important contributions of this paradigm lies in its alignment with the contemporary emphasis on public value. Modern public administration increasingly acknowledges that governments must create outcomes that enhance public trust, social cohesion, and collective welfare rather than merely delivering services efficiently (Moore, 1995; Bozeman, 2007). The principle of Lokamaṅgala extends this understanding by positioning public value as an ethical obligation directed towards the welfare of all sections of society. Governance, therefore, becomes a process of creating not only administrative outputs but also social harmony, justice, dignity, and shared prosperity. Similarly, contemporary governance increasingly advocates citizen-centred administration, participatory policymaking, and collaborative governance. The Indian administrative tradition complements these developments by conceptualising citizens not merely as beneficiaries of state services but as participants in a shared moral order guided by Dharma. Such a perspective strengthens democratic legitimacy by balancing rights with responsibilities and encouraging mutual accountability between the state and society. Consequently, governance evolves from transactional public service delivery towards trust-based public engagement.

The relevance of this indigenous paradigm becomes even more evident in the context of sustainable development. The United Nations Sustainable Development Goals advocate inclusive growth, social justice, environmental sustainability, and peaceful societies. These objectives closely resonate with the holistic vision of Lokamaṅgala, which regards economic development, ecological balance, social equity, and ethical responsibility as mutually reinforcing dimensions of public welfare. Rather than treating sustainability as a separate policy domain, the Indian administrative perspective integrates environmental stewardship into the very purpose of governance, thereby strengthening long-term policy resilience. Furthermore, the emergence of Human Security and Well-being Governance reflects an important shift away from state-centric notions of security towards the protection of human dignity, health, opportunity, and quality of life (UNDP, 1994; World Happiness Report, 2024). The principle of Sarve Bhavantu Sukhinah naturally complements this transition by placing universal welfare and freedom from suffering at the centre of public policy. It encourages governments to evaluate administrative performance not only through economic indicators but also through social inclusion, mental well-being, public health, and equitable access to opportunities. Another important area where this paradigm contributes is ethical leadership and public integrity. Declining public confidence in political institutions across many democracies has renewed scholarly interest in values-based administration and responsible governance. The Indian concepts of Rajadharma and Lokamaṅgala redefine public leadership as moral trusteeship, where authority derives its legitimacy from service, justice, impartiality, and commitment to the common good rather than political expediency or institutional power. Such a perspective reinforces contemporary efforts to institutionalise integrity, accountability, and ethical decision-making within public administration. So, the indigenous administrative paradigm possesses growing relevance for an increasingly interconnected yet conflict-ridden world. Contemporary governance requires frameworks capable of transcending narrow national, ideological, or economic interests in favour of cooperative, inclusive, and human-centred public action. The universal ethos embodied in Sarve Bhavantu Sukhinah encourages policies that recognise the interconnected welfare of humanity, while Lokamaṅgala provides a normative basis for governance that seeks harmony among individuals, communities, states, and nature. In this respect, the paradigm contributes not only to administrative theory but also to emerging debates on global governance, human security, and the ethical future of public administration. Therefore, the relevance of Sarve Bhavantu Sukhinah and Lokamaṅgala extends far beyond their civilisational origins. They offer a comprehensive indigenous framework through which contemporary public administration can move beyond managerial efficiency towards ethical legitimacy, collective flourishing, ecological responsibility, and sustainable public value. In an age where governance is increasingly judged by its capacity to secure inclusive and resilient societies, this paradigm provides a meaningful intellectual resource for reimagining the future of public administration.

Conclusion

The twenty-first century has compelled scholars and practitioners alike to reconsider the normative foundations of governance. As contemporary societies confront the intertwined challenges of geopolitical conflicts, ecological crises, social fragmentation, economic inequalities, and declining public trust, conventional administrative paradigms centred predominantly on efficiency, institutional performance, and individual rights appear increasingly inadequate to address the complexities of collective human existence. The search for more inclusive, ethical, and sustainable models of governance has therefore become one of the defining intellectual pursuits of contemporary public administration. Within this context, this study argues that the Indian civilisational ideals of Sarve Bhavantu Sukhinah and Lokamaṅgala provide far more than philosophical or cultural insights; together, they constitute the normative foundations of an Indigenous Public Administrative Paradigm. While the liberal tradition has significantly advanced the ideals of constitutionalism, individual liberty, and the Pursuit of Happiness, the Indian knowledge tradition complements this discourse by locating governance within a broader ethical framework where individual well-being is inseparable from the welfare of society, nature, and future generations. Here, governance is not merely an institutional arrangement for protecting rights but a moral enterprise committed to securing justice, harmony, dignity, and the common good.

By reconstructing administrative principles from concepts such as Dharma, Rajadharma, Lokasaṅgraha, Sarve Bhavantu Sukhinah, and Lokamaṅgala, this study demonstrates that Indian Knowledge Systems offer a coherent and theoretically meaningful perspective for contemporary public administration. The proposed paradigm shifts the focus of governance from administrative efficiency alone to ethical legitimacy, from service delivery to public value creation, from individual welfare to collective flourishing, and from rights-based governance to a balanced framework integrating rights with responsibilities. Rather than positioning itself in opposition to established Western theories, this paradigm seeks to broaden and enrich the intellectual horizons of public administration by introducing an indigenous framework rooted in one of the world’s oldest living knowledge traditions.

The significance of this study extends beyond India. In an increasingly interconnected yet conflict-ridden world, where governance challenges transcend political boundaries, the values embedded in Sarve Bhavantu Sukhinah and Lokamaṅgala possess universal relevance. They encourage a conception of governance founded upon inclusivity, compassion, sustainability, social justice, ecological responsibility, and shared human dignity—principles that resonate strongly with contemporary debates on public value, human security, sustainable development, and global governance. This work does not suggest replacing one administrative tradition with another. Rather, it advocates a pluralistic and dialogical approach to theory building, where indigenous knowledge systems contribute alongside established Western frameworks to develop a more inclusive and globally representative discipline of public administration. In doing so, it proposes that the future of governance may lie not merely in enabling the pursuit of happiness, but in advancing the collective ideal of Lokamaṅgala, where the welfare of each individual is realised through the welfare of all. In this sense, Sarve Bhavantu Sukhinah emerges not simply as a timeless benediction, but as a profound administrative vision capable of inspiring a more humane, ethical, and sustainable paradigm of governance for the twenty-first century.

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Writer

Dr. Deepika Gupta

Assistant Professor

Department of Public Administration

Veer Narmad South Gujarat University