Changes

== परिचय || Introduction ==

== परिचय || Introduction ==

Based on 'Dharma' and the doctrine of Trivarga, certain basic values of life were evolved and assiduously sustained through out the history of Bharat. These values were intended to ensure the good and happiness of all, not only in this land but in the entire world. This culture constitute our rich heritage and wealth which is more valuable than all the material wealth of the world. Further it is this culture which has established unity in diversity and it is this cultural bond which has welded the people of this Land into a Nation.

Based on 'Dharma' and the doctrine of Trivarga, certain basic values of life were evolved and assiduously sustained through out the history of Bharat. These values were intended to ensure the good and happiness of all, not only in this land but in the entire world. This culture constitute our rich heritage and wealth which is more valuable than all the material wealth of the world. Further it is this culture which has established unity in diversity and it is this cultural bond which has welded the people of this Land into a Nation.

Though various factors such as language, religion or common aspirations etc., might constitute a basis for the formation of or bringing into existence a Nation, the most essential of them are :-

Though various factors such as language, religion or common aspirations etc., might constitute a basis for the formation of or bringing into existence a Nation, the most essential of them are :-

( 1) A common territory which people concerned have made their home and

# A common territory which people concerned have made their home and existence of filial attachment between the territory and the people, and

existence of filial attachment between the territory and the people, and

# Common values of life evolved and cherished by the people.

(2) Common values of life evolved and cherished by the people.

The people and the territory which is their homeland together constitutes the body of a Nation whereas the values of life evolved by the people, constitute its soul. Both together constitute "National Life". If one of the two disappears, the Nation dies, for the Body without the soul is a corpse and the soul without a body is a Ghost.

The people and the territory which is their homeland together constitutes the body of a Nation whereas the values of life evolved by the people, constitute its soul. Both together constitute "National Life". If one of the two disappears, the Nation dies, for the Body without the soul is a corpse and the soul without a body is a Ghost.

Common values of life i.e., culture evolved by the people living in a specific territory, constitute not only national vitality but also national identity. so long as they are preserved the nation survives. If destroyed, the Nation dies.

Common values of life i.e., culture evolved by the people living in a specific territory, constitute not only national vitality but also national identity. so long as they are preserved the nation survives. If destroyed, the Nation dies.

This aspect is highlighted by Swami Vivekananda, the harbinger of our National renaissance :

This aspect is highlighted by Swami Vivekananda, the harbinger of our National renaissance :

If any nation attempts to throw off its National vitality, the direction which has become its own through the transmission of centuries, that Nation dies, if it succeeds in the attempt.

 

(INDIA AND HER PROBLEMS.p.8)

If any nation attempts to throw off its National vitality, the direction which has become its own through the transmission of centuries, that Nation dies, if it succeeds in the attempt.(INDIA AND HER PROBLEMS.p.8)

 

The greatest satisfaction for the people of Bharath has been that though attempts were made and are being made, by some deliberately, and by others out of ignorance and/or under Western influence, to destroy all our values evolved from ancient times which are the basis of our nationalism they have not been successful in destroying our National Vitality and identity. Our Nationalism, has withstood both political and social onslaughts on it, for several centuries as it is firmly based on noble values which are the very life breath of our people.

The greatest satisfaction for the people of Bharath has been that though attempts were made and are being made, by some deliberately, and by others out of ignorance and/or under Western influence, to destroy all our values evolved from ancient times which are the basis of our nationalism they have not been successful in destroying our National Vitality and identity. Our Nationalism, has withstood both political and social onslaughts on it, for several centuries as it is firmly based on noble values which are the very life breath of our people.

The second factor which welded the people of this Country into a nation is the system of values of life. There are many main and subsidiary values. I shall refer only to the most important of them, all of which come within the purview of 'Dharma'.

The second factor which welded the people of this Country into a nation is the system of values of life. There are many main and subsidiary values. I shall refer only to the most important of them, all of which come within the purview of 'Dharma'.

(1) Duty towards others (2) (a) Samanya Dharma -A Code of Conduct for all human beings

# Duty towards others  

(b) Raja Dharma -The Duty of Rulers (3) Respect for Womanhood (4) Equality (Samanata) (5) Gratitude (Kritajnata) (6) Compassion (Daya) (7) Simple Life -Sparing use of Natural Resources (8) Service (Seva -Paropakara) (9) Sacrifice (Tyaga) (10) World is one Family (Vasudhaiva Kutumbakam)

# (a) Samanya Dharma -A Code of Conduct for all human beings (b) Raja Dharma -The Duty of Rulers

# Respect for Womanhood  

# Equality (Samanata)  

# Gratitude (Kritajnata)  

# Compassion (Daya)  

# Simple Life -Sparing use of Natural Resources  

# Service (Seva -Paropakara)  

# Sacrifice (Tyaga)  

# World is one Family (Vasudhaiva Kutumbakam)

=== DUTY TOWARDS OTHER LIVING BEINGS ===

=== DUTY TOWARDS OTHER LIVING BEINGS ===

In our culture and civilization, primary importance attached was to duty. Our ancestors established a duty based society in which the right given to an individual was the right to perform his duty. This position is declared in the following verse of the Bhagvadgita thus :-

In our culture and civilization, primary importance attached was to duty. Our ancestors established a duty based society in which the right given to an individual was the right to perform his duty. This position is declared in the following verse of the Bhagvad Gita thus :-<blockquote>कर्मण्येवाधिकारस्ते |<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 2].</ref> ''karmaṇyēvādhikārastē |''</blockquote>Meaning: Your right (adhikara) is to perform your duty

'''deZ.;sokf/kdkjLrsA'''

This duty based philosophy has been reiterated in Vishnupurana thus :-<blockquote>अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने । यतो हि कर्म्मभूरेषा ततोऽन्या भोगभूमयः ।। 22 ।।<ref>Vishnu Purana, Amsha 2, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3].</ref></blockquote><blockquote>''atrāpi bhārataṁ śrēṣṭhaṁ jambūdvīpē mahāmunē । yatō hi karmmabhūrēṣā tatō'nyā bhōgabhūmayaḥ ।। 22 ।।''</blockquote>Meaning: Among the several countries Bharat is great, for, this is land of duty whereas others are lands of enjoyment.

Mahatma Gandhiji quoted this as the basis of his love for the country. He said :

This duty based philosophy has been reiterated in Vishnupurana thus :-

Our civilization, our culture, our swaraj depend not upon multiplying our wants and self indulgence, but upon restricting our wants -self denial.

Our civilization, our culture, our swaraj depend not upon multiplying our wants and self indulgence, but upon restricting our wants -self denial.

This duty based philosophy makes this Nation qualitatively different from others. This is a need based culture in contrast to greed based civilizations. The right given to an individual is the right to perform his duty. It is this philosophy which is the essence of the Bhagvad Gita.

The meaning of Sanskrit word 'Dharma' as earlier indicated is very wide. It is not religion as understood nay misunderstood by many as a result of using that word for 'Dharma' in the absence of an equivalent word. In fact there is no word "corresponding to Dharma in any of the languages of the world. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in this country, fall within the meaning of the word 'Dharma' .It is Universal. Religion means the mode of worship of God by all believers calling Him by different names. Religions are many such as Shaivism, Smartha, Vaishnavite, Buddhism, Jainism, Sikhism, Islam, Christianity and Parsi. It is personal and left to the choice of individuals. One can join or change one's religion according to one's urge and desire. Respect for all religions is Dharma. Dharma applies to all, whether they belong to any religion or not. It is code of conduct for all human beings for all time to come. It is eternal as indicated in Manu Chapter X-63 :

'''vfgalk lR;eLr;a 'kkSpa bafnz;fuxzg%A ,ra lkekflda /ke± pkrqoZ.FksZ·czohUeuq%AA'''

This value alone can instill in individuals the desire to perform their duty and to surrender/sacrifice their personal interests in the larger interest of the nation and/or humanity.

Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shoucham (purity), and Indriyanigraha ( control of senses) are, in brief, the common Dhaima for all.

The meaning of Sanskrit word 'Dharma' as earlier indicated is very wide. It is not religion as understood nay misunderstood by many as a result of using that word for 'Dharma' in the absence of an equivalent word. In fact there is no word "corresponding to Dharma in any of the languages of the world. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in this country, fall within the meaning of the word 'Dharma' .It is Universal. Religion means the mode of worship of God by all believers calling Him by different names. Religions are many such as Shaivism, Smartha, Vaishnavite, Buddhism, Jainism, Sikhism, Islam, Christianity and Parsi. It is personal and left to the choice of individuals. One can join or change one's religion according to one's urge and desire. Respect for all religions is Dharma. Dharma applies to all, whether they belong to any religion or not. It is code of conduct for all human beings for all time to come. It is eternal as indicated in Manu Chapter X-63 :<blockquote>अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref></blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shoucham (purity), and Indriyanigraha ( control of senses) are, in brief, the common Dharma for all.

==== (b) RAJA DHARMA ====

==== RAJA DHARMA ====

This is equivalent to the modern Constitutional Law, Rajadhaima regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-

This is equivalent to the modern Constitutional Law, Raja dharma regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-<blockquote>दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोषस्य च सम्प्रवृद्धिः | अपक्षपातोर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम् ||</blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: To punish the wicked, to honour (protect) the good, to enrich the treasury by just methods, to be impartial towards the litigants and to protect the kingdom -these are the five yajnas (selfless duties) to be performed by a king.

Even in the hoary past, the duties and responsibilities of the king were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Rajadharma was part of the education of the princes, who were to succeed to the throne. While the form of Government was kingship the substance was Democratic.

Even in the hoary past, the duties and responsibilities of the king were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Rajadharma was part of the education of the princes, who were to succeed to the throne. While the form of Government was kingship the substance was Democratic.

'''iztklq[ks lq[ka jkK% iztkuka p fgrs fgreà ukRefiz;a fgra jkK% iztkuka rq fiz;a fgreÃA'''

In conformity with this spirit of Raja Dharma, Kautilya, in his famous " Artha Shastra" (P-39) (the Constitutional Law of ancient India (compiled around 300 B.C) summed up the duties of the king (State) thus ;-<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् | नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितं ||</blockquote><blockquote>''prajāsukhē sukhaṁ rājñaḥ prajānāṁ ca hitē hitam | nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitaṁ ||''</blockquote>Meaning: In the happiness of the subjects lies the king's happiness, in their welfare his welfare; what pleases himself the king shall not consider good but whatever pleases his subjects the king shall consider good.

The king was required to conform to the above rule of Raja Dharma and act only in the interests of the people and not according to his likes or dislikes or whims and fancies. He was directed not to act capriciously or arbitrarily. It was pointed out that his interests and the interests of his subjects were inseparable. What was good for the people was to be regarded good for him irrespective of any disadvantage or inconvenience caused to him.

The king was required to conform to the above rule of Raja Dharma and act only in the interests of the people and not according to his likes or dislikes or whims and fancies. He was directed not to act capriciously or arbitrarily. It was pointed out that his interests and the interests of his subjects were inseparable. What was good for the people was to be regarded good for him irrespective of any disadvantage or inconvenience caused to him.

Every prince before assuming office as king was required to take an oath that he would rule the kingdom strictly in accordance with Dharma.

Every prince before assuming office as king was required to take an oath that he would rule the kingdom strictly in accordance with Dharma.

The more important aspect relating to assumption of office as king at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a king during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes:

The more important aspect relating to assumption of office as king at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a king during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes:

Great importance was, therefore, attached to the coronation ceremony. Not only was it a dedication to the service of the people but also an affirmation of the covenant between the people and the ruler.

Great importance was, therefore, attached to the coronation ceremony. Not only was it a dedication to the service of the people but also an affirmation of the covenant between the people and the ruler.

The coronation was a Diksha, a dedication, and a king bearing the crown became a Vrati, i.e., a person devoting his life to a cause (in this case, the service of the people ).

 

The coronation was a Diksha, a dedication, and a king bearing the crown became a Vrati, i.e., a person devoting his life to a cause (in this case, the service of the people.

 

The Mahabharata has expressed the ideal with great clarity and precision. Shanti Parva Verse 3(1), Chapter-90, says:-

The Mahabharata has expressed the ideal with great clarity and precision. Shanti Parva Verse 3(1), Chapter-90, says:-

/kekZ; jktk Hkofr u dkedj.kk; rqA

/kekZ; jktk Hkofr u dkedj.kk; rqA

The above ideal is worthy of emulation by all those who take oath of office in different capacities according to the relevant Constitution under the present day Democratic system of Government; and they would do well to remember always that they are not merely wielders of power but they stand charged with the duty of rendering selfless service to the people in conformity with the constitution and the laws of the land.

The above ideal is worthy of emulation by all those who take oath of office in different capacities according to the relevant Constitution under the present day Democratic system of Government; and they would do well to remember always that they are not merely wielders of power but they stand charged with the duty of rendering selfless service to the people in conformity with the constitution and the laws of the land.

It was also made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, '<nowiki/>'''Manu Smriti'''' on Raja Dharma (IX-31) says :-

It was also made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, '<nowiki/>'''Manu Smriti'''' on Raja Dharma (IX-31) says :-

'''<nowiki>;</nowiki>Fkk lokZf.k Hkwrkfu /kjk /kkj;rs leeà rFkk lokZf.k Hkwrkfu fcHkzr% ikfFkZoa ozreÃA'''

'''<nowiki>;</nowiki>Fkk lokZf.k Hkwrkfu /kjk /kkj;rs leeà rFkk lokZf.k Hkwrkfu fcHkzr% ikfFkZoa ozreÃA'''

== References ==

== References ==

# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan

# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan