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Trivarga (Samskrit: त्रिवर्गः) refers to Dharma, Artha and Kama, the inseparable group of three ideals that forms the foundation for an ordered human society according to Bharatiya tattvajnana.<ref name=":0" /> The Trivarga Siddhanta states that Dharma must control desires as well as the means of acquisition of wealth and deriving pleasure<ref name=":2">Justice M.Rama Jois, [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma The Global Ethic].</ref> thereby declaring the Supremacy of Dharma over

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{{One source}}Trivarga (Samskrit: त्रिवर्गः) refers to [[Dharma (धर्मः)|Dharma]], Artha and Kama, the inseparable group of three ideals that forms the foundation for an ordered human society according to Bharatiya tattvajnana.<ref name=":0" /> The Trivarga Siddhanta states that Dharma must control desires as well as the means of acquisition of wealth and deriving pleasure<ref name=":2">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref> thereby declaring the Supremacy of Dharma over

* Artha - that refers to wealth and the desire for securing material pleasure and,

* Kama - that includes every type of desire including the desire for securing wealth and all types of pleasure

This doctrine of Trivarga intends to strike a reasonable balance between the interests of the individual and public interest by which is meant the interests of all other individuals who constitute the society or Nation inclusive of the entire humanity. It is an invaluable and everlasting solution for all the problems of all human beings for all times to come and forms the sum and substance of the Bharatiya Philosophy of life.<ref name=":0" /><ref name=":2" />

== परिचयः ॥ Introduction ==

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Vedic wisdom and the Bhagavad Gita that contains its essence, firmly indicate that the four Purusharthas when righteously observed are designed to fill every human existence with bliss. These Purusharthas are

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Vedic wisdom and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] that contains its essence, firmly indicate that the four Purusharthas when righteously observed are designed to fill every human existence with bliss. These Purusharthas are

# Dharma or Righteous Code of Conduct

# Artha that is, creation of wealth through righteous means

# Kama that refers to satisfaction of legitimate desires

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# Moksha

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# [[Moksha (मोक्षः)|Moksha]]

Undoubtedly, the ultimate goal or ideal enshrined in the hearts of all was Moksha i.e. freedom from the bondage of the birth and death cycle and to secure union with the creator. And every individual was enjoined to strive for the same. However, the scriptures term the first three Purusharthas specifically, as Trivarga. For, Dharma, Artha and Kama are like the three legs of a stool. The absence of anyone of them would render life to be futile. While the idea of moksha, being philosophical in nature, is not included in the concept of Trivarga.

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Thus, the pursuit of satisfaction of desires and earning of money should be disciplined and regulated by an ethical sense, so that all persons in a society may get the opportunity to satisfy their urge for them.<ref name=":0" />

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In fact, Manusmrti discusses the merits of pure materialism (Artha and Kama) as also of mere spiritualism (Dharma without Artha) and concludes that it is the combination of Dharma, Artha and Kama that secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine Trivarga.<ref name=":2" /> It says, <blockquote>धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥<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%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । ४.१७६ ।<ref name=":1">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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''dharmāthāvucyate śreyaḥ kāmārtho dharma eva ca । artha eveha vā śreyastrivarga iti tu sthitiḥ ॥ 2.224 ॥''</blockquote><blockquote>''parityajedarthakāmau yau syātāṁ dharmavarjitau । 4.176 ।''</blockquote>Meaning:

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In fact, [[Manusmrti (मनुस्मृतिः)|Manusmrti]] discusses the merits of pure materialism (Artha and Kama) as also of mere spiritualism (Dharma without Artha) and concludes that it is the combination of Dharma, Artha and Kama that secures welfare and happiness with an overriding principle that desire (kama) and material wealth (artha) should be rejected if they are inconsistent with Dharma and calls this doctrine Trivarga.<ref name=":2" /> It says, <blockquote>धर्माथावुच्यते श्रेयः कामार्थो धर्म एव च । अर्थ एवेह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४ ॥<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%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 2].</ref></blockquote><blockquote>परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । ४.१७६ ।<ref name=":1">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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''dharmāthāvucyate śreyaḥ kāmārtho dharma eva ca । artha eveha vā śreyastrivarga iti tu sthitiḥ ॥ 2.224 ॥''</blockquote><blockquote>''parityajedarthakāmau yau syātāṁ dharmavarjitau । 4.176 ।''</blockquote>Meaning:

* To achieve welfare and happiness some declare Dharma and Artha are good, others declare that Artha and Kama are better, still others declare that Dharma is the best. There are also people who declare Artha alone secures happiness. But the correct view is that Trivarga, the aggregate of Dharma, Artha and Kama secures welfare and happiness.

* Wealth (artha) and desires (kama) which are contrary to Dharma (righteous code of conduct) should be rejected.

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The same view is conveyed in the Mahabharata (Shanti Parva). It says, <blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। द्वयोस्तु दक्षं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे ।।१२.१६५.४०<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-165 Adhyaya 165]</ref> </blockquote><blockquote>''dharmārthakāmāḥ samameva sevyā yo hyekabhaktaḥ sa naro jaghanyaḥ।'' </blockquote><blockquote>''dvayostu dakṣaṁ pravadanti madhyaṁ sa uttamo yo'bhiratastrivarge।।12.165.40'' </blockquote>Meaning: Trivarga namely, Dharma, Artha and Kama are inseparable. All the three should be enjoyed harmoniously, omitting one or two is to be detested.

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The same view is conveyed in the [[Mahabharata (महाभारतम्)|Mahabharata]] (Shanti Parva). It says, <blockquote>धर्मार्थकामाः सममेव सेव्या यो ह्येकभक्तः स नरो जघन्यः। द्वयोस्तु दक्षं प्रवदन्ति मध्यं स उत्तमो योऽभिरतस्त्रिवर्गे ।।१२.१६५.४०<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-165 Adhyaya 165]</ref> </blockquote><blockquote>''dharmārthakāmāḥ samameva sevyā yo hyekabhaktaḥ sa naro jaghanyaḥ।'' </blockquote><blockquote>''dvayostu dakṣaṁ pravadanti madhyaṁ sa uttamo yo'bhiratastrivarge।।12.165.40'' </blockquote>Meaning: Trivarga namely, Dharma, Artha and Kama are inseparable. All the three should be enjoyed harmoniously, omitting one or two is to be detested.

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Kautiliya Arthashastra further states that in the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior and reiterates that the Trivarga should be followed together. <blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥<ref name=":0" /></blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Thus, the Trivarga doctrine strikes a harmonious balance between the interests of the individual and society. And is therefore, most beneficial for the welfare of the individual and society.<ref name=":2" />

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Kautiliya [[Arthashastra (अर्थशास्त्रम्)|Arthashastra]] further states that in the inseparable unit of Dharma, Artha and Kama the one mentioned earlier is superior and reiterates that the Trivarga should be followed together. <blockquote>समं वा त्रिवर्गं सेवेत । धर्मार्थकामानां युगपत्समवाये । पूर्वाः पूर्वा गरीयान् ॥<ref name=":0" /></blockquote><blockquote>''samaṁ vā trivargaṁ seveta । dharmārthakāmānāṁ yugapatsamavāye । pūrvāḥ pūrvā garīyān ॥''</blockquote>Thus, the Trivarga doctrine strikes a harmonious balance between the interests of the individual and society. And is therefore, most beneficial for the welfare of the individual and society.<ref name=":2" />

== शासकशासितधर्मः ॥ Dharma of the Rulers and the Ruled ==

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Propounders of Dharma realised that fulfillment of human desires was essential to secure happiness but were of the opinion that unless the desires were regulated by Dharma, they would bring about undesirable results.<ref name=":0" /><ref name=":2" />Therefore, the doctrine of Trivarga was evolved to secure happiness to all without discrimination and in an enduring manner. In fact, the Ramayana, Mahabharata, Manusmrti, Kautilya’s Arthashastra, Brhaspati Smrti, Somadeva’s Nitivakyamrta, Kamandaka's Nitisara all unanimously declare that the rule of Trivarga should be followed by both, the rulers and the ruled and that alone is a guarantee for peace and happiness of human beings. There was no difference between the ideals kept before the State by Raja Dharma and those enshrined in the hearts of individuals through the Shrutis and other works on Dharma. The ideals placed before the individual, for purposes of welfare and happiness of himself and all others in this World, were Dharma, Artha and Kama (Trivarga or the three Purusharthas). While, the ideals of Raja Dharma placed before the State were to assist and support the achievement by individuals of the threefold ideals (Trivarga). Thus, the doctrine of Trivarga is referred to as an enduring system of values that holds good in the social, political, domestic and international planes of human business. And thus, has been the guiding principle for both, the rulers and the ruled.<ref name=":0" />

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Propounders of Dharma realised that fulfillment of human desires was essential to secure happiness but were of the opinion that unless the desires were regulated by Dharma, they would bring about undesirable results.<ref name=":0" /><ref name=":2" />Therefore, the doctrine of Trivarga was evolved to secure happiness to all without discrimination and in an enduring manner. In fact, the [[Ramayana (रामायणम्)|Ramayana]], Mahabharata, Manusmrti, Kautilya’s Arthashastra, Brhaspati Smrti, Somadeva’s Nitivakyamrta, Kamandaka's Nitisara all unanimously declare that the rule of Trivarga should be followed by both, the rulers and the ruled and that alone is a guarantee for peace and happiness of human beings. There was no difference between the ideals kept before the State by [[Raja Dharma (राजधर्मः)|Raja Dharma]] and those enshrined in the hearts of individuals through the [[Shruti (श्रुतिः)|Shrutis]] and other works on Dharma. The ideals placed before the individual, for purposes of welfare and happiness of himself and all others in this World, were Dharma, Artha and Kama (Trivarga or the three Purusharthas). While, the ideals of Raja Dharma placed before the State were to assist and support the achievement by individuals of the threefold ideals (Trivarga). Thus, the doctrine of Trivarga is referred to as an enduring system of values that holds good in the social, political, domestic and international planes of human business. And thus, has been the guiding principle for both, the rulers and the ruled.<ref name=":0" />

=== राजनीत्याः आधारः ॥ Basis for Rajaniti ===

The view that Trivarga is the basic structure of the Bharatiya social and political system is unanimously expressed in all the important ancient works on polity incorporated as part of Raja Dharma in the Ramayana, Mahabharata, Manusmrti, Kautilya's Arthashastra, Kamandaka's Nitisara, Somadeva’s Nitivakyamrita etc. A careful study of these granthas shows that all of them lay down the fundamental duty of the State as 'ensuring both the rulers and the ruled acquire wealth (Artha) and fulfill their desires (Kama) without violating the rules of Dharma, which is the “Trivarga” doctrine'. Thus, Trivarga with Dharma as the controlling factor has been the most important element of the basic structure of Bharatiya Rajaniti from times immemorial.

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In fact, the Barhaspatya Sutra declares that the goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama. <blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥{{Citation needed}} ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥''</blockquote>And Kamandakiya Nitisara, after an elaborate discussion on the seven constituents of the State, concludes that it is the state that is administered with the assistance of wise ministers that secures the three goals (Trivarga) in an enduring manner.<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}}</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>While Mahabharata calls Danda that is representative of Raja's regulatory powers as ‘Trivarga Rupa' since it protects Trivarga ie. Dharma, Artha and Kama (the law, lawful wealth and lawful desires of human beings).<ref name=":0" /><blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>Thus, the essence of Raja Dharma is that the Ruler must conform to rule of Trivarga.<blockquote>त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते । ४.३८.२३ ।<ref>Ramayana, Kishkindha Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%95%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A9%E0%A5%AE Sarga 38]</ref> ''trivarga phala bhoktā ca rājā dharmeṇa yujyate । 4.38.23 ।''</blockquote>Kautilya also declares that a Raja must strive for the achievement of Trivarga. In fact, Acharya Somadeva in his Nitivakyamrita goes on to offer his salutations to the State for ensuring acquisition of wealth and fulfillment of desires without violating Dharma. This stresses on the important role played by the State in the enforcement of the Trivarga. <blockquote>अथ धर्माय काम फलाय राज्याय नमः । ''atha dharmāya kāma phalāya rājyāya namaḥ ।'' </blockquote>Thus, all the acharyas through their granthas warn that mere acquisition of Artha i.e. economic prosperity and fulfillment of desires disregarding dharma, is sure to result in disaster, such as moral degradation, rampant corruption and large scale commission of offences. Therefore, whatever be the system of government, it could become a good government provided those who exercise the power are good. It depended upon their quality. And hence, these qualities have been specified as part of Raja Dharma in conformity with the doctrine of Trivarga.<ref name=":0" />

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In fact, the Barhaspatya Sutra declares that the goal of polity (Rajaniti) is the fulfillment of Dharma, Artha and Kama. <blockquote>नीतेः फलं धर्मार्थकामावाप्तिः ॥ 2.43 ॥{{Citation needed}} ''nīteḥ phalaṁ dharmārthakāmāvāptiḥ ॥'' 2.43 ''॥''</blockquote>And Kamandakiya Nitisara, after an elaborate discussion on the seven constituents of the State, concludes that it is the state that is administered with the assistance of wise ministers that secures the three goals (Trivarga) in an enduring manner.<blockquote>गृहीतमेतत्रिपुणेन मन्त्रिणा त्रिवर्गनिष्पत्तिमुपैति शाश्वतीम् || 4.7 ||{{Citation needed}}</blockquote><blockquote>''gr̥hītametatripuṇena mantriṇā trivarganiṣpattimupaiti śāśvatīm || 4.7 ||''</blockquote>While Mahabharata calls Danda that is representative of Raja's regulatory powers as ‘Trivarga Rupa' since it protects Trivarga ie. Dharma, Artha and Kama (the law, lawful wealth and lawful desires of human beings).<ref name=":0" /><blockquote>दण्डः संरक्षते धर्मं तथैवार्यं जनाधिप । कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ।।१२.१५.३<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-015 Adhyaya 15]</ref></blockquote><blockquote>''daṇḍaḥ saṁrakṣate dharmaṁ tathaivāryaṁ janādhipa । kāmaṁ saṁrakṣate daṇḍastrivargo daṇḍa ucyate ।।12.15.3''</blockquote>Thus, the essence of Raja Dharma is that the Ruler must conform to rule of Trivarga.<blockquote>त्रिवर्ग फल भोक्ता च राजा धर्मेण युज्यते । ४.३८.२३ ।<ref>Ramayana, Kishkindha Kanda, [https://sa.wikisource.org/wiki/%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%95%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A9%E0%A5%AE Sarga 38]</ref> ''trivarga phala bhoktā ca rājā dharmeṇa yujyate । 4.38.23 ।''</blockquote>Kautilya also declares that a Raja must strive for the achievement of Trivarga. In fact, Acharya Somadeva in his Nitivakyamrita goes on to offer his salutations to the State for ensuring acquisition of wealth and fulfillment of desires without violating Dharma. This stresses on the important role played by the State in the enforcement of the Trivarga. <blockquote>अथ धर्माय काम फलाय राज्याय नमः । ''atha dharmāya kāma phalāya rājyāya namaḥ ।'' </blockquote>Thus, all the [[Acharya (आचार्यः)|acharyas]] through their granthas warn that mere acquisition of Artha i.e. economic prosperity and fulfillment of desires disregarding dharma, is sure to result in disaster, such as moral degradation, rampant corruption and large scale commission of offences. Therefore, whatever be the system of government, it could become a good government provided those who exercise the power are good. It depended upon their quality. And hence, these qualities have been specified as part of Raja Dharma in conformity with the doctrine of Trivarga.<ref name=":0" />

== कौटुम्बिकजीवनस्य आधारः ॥ Foundation of Family Life ==

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Bharatiya social life was constructed on the firm foundation of the sanctity and inseparability of the husband and wife relationship laid down by the propounders of Dharma by means of the Vivaha Samskara. The object and purpose of Vivaha or marriage was declared in the Dharmashastras as the fulfillment of the threefold ideals of life, ie. Dharma, Artha and Kama. The sum and substance of these three goals was that the husband and the wife, remaining loyal to each other throughout their life, should restrain their desire (kama) for material pleasure, wealth and prosperity (Artha) by Dharma (righteous rules of conduct) and should share the happiness and misery and discharge their prescribed duties towards the family and society throughout their life. Therefore, while giving the girl in marriage, the father, or in his absence the guardian, addresses the bridegroom saying,<blockquote>धर्मेचार्थे च कामे च नातिचरितव्या त्वयेयम् ॥ ''dharmecārthe ca kāme ca nāticaritavyā tvayeyam ॥''</blockquote>Meaning: You shall not transgress Dharma in the attainment of Artha and Kama.

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Bharatiya social life was constructed on the firm foundation of the sanctity and inseparability of the husband and wife relationship laid down by the propounders of Dharma by means of the [[Vivaha (विवाहः)|Vivaha Samskara]]. The object and purpose of Vivaha or marriage was declared in the [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]] as the fulfillment of the threefold ideals of life, ie. Dharma, Artha and Kama. The sum and substance of these three goals was that the husband and the wife, remaining loyal to each other throughout their life, should restrain their desire (kama) for material pleasure, wealth and prosperity (Artha) by Dharma (righteous rules of conduct) and should share the happiness and misery and discharge their prescribed duties towards the family and society throughout their life.

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The ~~bridegroom accepts this by saying, नातिचरामि ॥ ''nāticarāmi ॥''~~

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The promise given by the bridegroom while undergoing the Vivaha Samskara highlights that the purpose of marriage was the fulfillment of Trivarga doctrine throughout their life as husband and wife. In fact, Vivaha was prescribed as a [[Samskaras (संस्काराः)|Samskara]] so as to impress upon the minds of the bride and bridegroom the sanctity and permanence of the marriage bond and also to make them to commit publicly, in the presence of relatives and guests, that they would fulfill the obligations of married life towards the society. Because, after marriage husband and wife enter the stage of family life or [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]] (Householder) during which it was the duty of every family to discharge its social obligation. The husband and wife were together required to observe a code of conduct and jointly discharge their social responsibilities. In particular, they were required to discharge together four pious obligations towards,

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~~Meaning: I shall not transgress Dharma, in matters of Artha and Kama.~~

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~~This~~ promise given by the bridegroom while undergoing the Vivaha Samskara highlights that the purpose of marriage was the fulfillment of Trivarga doctrine throughout their life as husband and wife. In fact, Vivaha was prescribed as a Samskara so as to impress upon the minds of the bride and bridegroom the sanctity and permanence of the marriage bond and also to make them to commit publicly, in the presence of relatives and guests, that they would fulfill the obligations of married life towards the society. Because, after marriage husband and wife enter the stage of family life or Grhasthashrama (Householder) during which it was the duty of every family to discharge its social obligation. The husband and wife were together required to observe a code of conduct and jointly discharge their social responsibilities. In particular, they were required to discharge together four pious obligations towards,

# the Supreme being

# Parents

# Teacher

# Humanity

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This is indicated in the Adi Parva (Adhyaya 120.17-20) of the Mahabharata as follows, <blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः || </blockquote><blockquote>r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ ||</blockquote>Meaning: Every individual should discharge four pious obligations. They are Deva Rna (towards the Supreme Being), Pitru Rna (towards parents), Rishi Rna (towards teachers) and Manava Rna (towards humanity).

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This is indicated in the Adi Parva (Adhyaya 120.17-20) of the Mahabharata as follows, <blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः || </blockquote><blockquote>r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ ||</blockquote>Meaning: Every individual should discharge [[Rna (ऋणम्)|four pious obligations]]. They are Deva Rna (towards the Supreme Being), Pitru Rna (towards parents), Rishi Rna (towards teachers) and Manava Rna (towards humanity).

In fact the method by which these four pious obligations are to be discharged are also indicated. It is said,<blockquote>यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् | पुत्रैः श्राद्धैः पितृंश्चापि आनृशंस्येन मानवान् ||</blockquote><blockquote>yajñaistu devān prīṇāti svādhyāyatapasā munīn | putraiḥ śrāddhaiḥ pitr̥ṁścāpi ānr̥śaṁsyena mānavān ||</blockquote>Meaning: One should discharge Pitru Rna by maintaining continuity of the family, Deva Rna by worship of the Supreme, Rishi Rna by the acquisition and dissemination of knowledge and Manava Rna by every type of social service.<ref name=":2" />

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== मानवीयाधिकाराणाम् आधारः ॥ Basis of Human Rights ==

{{Main article|Trivarga and Human Rights (त्रिवर्गाधारिताः मानवीयाधिकाराः)}}

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Vedas including the Upanishads (Shruti) were the primordial source of ‘Dharma’ which is a compendious term for all the human rights and duties, the observance of which was regarded as essential for securing peace and happiness to individuals as well as the society. The duty to conform to Dharma in acquisition of wealth and fulfillment of desires, has been the injunction of Trivarga to all, which was intended to protect the basic human rights of all. In fact, Bharatiya values regarding human rights evolved on the basis of Trivarga perhaps have the oldest ancestry. And the fundamental rights recognised by the Indian Constitution that intend to protect the dignity of the individual and create conditions in which every human being can develop his personality to the fullest extent represent the basic values cherished by the people of Bharata since Vedic times.

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[[Vedas (वेदाः)|Vedas]] including the [[Upanishads (उपनिषदः)|Upanishads]] (Shruti) were the primordial source of ‘Dharma’ which is a compendious term for all the human rights and duties, the observance of which was regarded as essential for securing peace and happiness to individuals as well as the society. The duty to conform to Dharma in acquisition of wealth and fulfillment of desires, has been the injunction of Trivarga to all, which was intended to protect the basic human rights of all. In fact, Bharatiya values regarding human rights evolved on the basis of Trivarga perhaps have the oldest ancestry. And the fundamental rights recognised by the Indian Constitution that intend to protect the dignity of the individual and create conditions in which every human being can develop his personality to the fullest extent represent the basic values cherished by the people of Bharata since Vedic times.

=== कर्तव्याधारिताः अधिकाराः ॥ Duty based Rights ===

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The unique method, evolved by the great thinkers who moulded the civilization and culture of Bharata, was to secure the rights of every individual by creating a corresponding duty in other individuals. Because they considered that the sense of right always emanates from selfishness whereas the sense of duty always generates selflessness. Therefore, every kind of right that became a value in Bharatiya culture was based on the duty of every individual towards other individuals. For example, the following duties were all created to protect basic human rights viz.

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The unique method, evolved by the great thinkers who moulded the civilization and culture of [[Bharatavarsha (भरतवर्षम्)|Bharata]], was to secure the rights of every individual by creating a corresponding duty in other individuals. Because they considered that the sense of right always emanates from selfishness whereas the sense of duty always generates selflessness. Therefore, every kind of right that became a value in Bharatiya culture was based on the duty of every individual towards other individuals. For example, the following duties were all created to protect basic human rights viz.

* duty of parents towards their children and the duty of children to maintain their parents in old age

* duty of teachers towards their students and duty of students towards their teachers

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The rights that evolved as part of the duty-based Bharatiya value system, recognised and bestowed on every individual, are as follows:

* '''Right to Happiness'''

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It is the natural desire of all human beings to be happy at every stage and in every aspect of life. Therefore, happiness has been recognised as a right in the Bharatiya culture since ancient times. In fact, “right to happiness” is a compendious expression that includes every kind of specific human right, the fulfillment of which intends to secure happiness. And the doctrine of Trivarga with Dharma as controlling factor was evolved to secure this right to happiness for all without any exception. Thus, this is the most important and comprehensive human right. And the declaration of this Right as a basic human right is rather, a mark of distinction of Bharatiya values of human rights.

+

It is the natural desire of all human beings to be happy at every stage and in every aspect of life. Therefore, happiness has been recognised as a right in the Bharatiya culture since ancient times. In fact, “right to happiness” is a compendious expression that includes every kind of specific human right, the fulfillment of which intends to secure happiness. And the doctrine of Trivarga with Dharma as controlling factor was evolved to secure this right to happiness for all without any exception. Thus, this is the most important and comprehensive human right. And the declaration of this Right as a basic human right is rather, a mark of distinction of Bharatiya values of human rights.<ref name=":0" />

* '''Right to Equality'''

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Right to equality (Samanata) is perhaps the most valuable right, without which happiness is impossible. The Vedas which constitute the primordial source of Dharma declared the charter of equality. Rigveda declared that all are brothers, that no one is inferior or superior. Similarly, the verse in Atharvanaveda declared that all have equal right over natural resources and all were equally important as spokes in a wheel. This declaration of equality found incorporated in the Rigveda, the most ancient of the Vedas, and also in the Atharvanaveda from times immemorial is very much similar to the Universal Declaration of Human Rights made in 1948. Therefore, it is of utmost importance to note that right to equality was made a part of “Dharma” long before even the State came to be established.

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Right to equality (Samanata) is perhaps the most valuable right, without which happiness is impossible. The Vedas which constitute the primordial [[Sources of Dharma (धर्मस्थानानि)|source of Dharma]] declared the charter of equality. [[Rigveda (ऋग्वेदः)|Rigveda]] declared that all are brothers, that no one is inferior or superior. Similarly, the verse in [[Atharvaveda (अथर्ववेदः)|Atharvanaveda]] declared that all have equal right over natural resources and all were equally important as spokes in a wheel. This declaration of equality found incorporated in the Rigveda, the most ancient of the Vedas, and also in the Atharvanaveda from times immemorial is very much similar to the Universal Declaration of Human Rights made in 1948. Therefore, it is of utmost importance to note that right to equality was made a part of “Dharma” long before even the State came to be established.<ref name=":0" />

* '''Right to Education'''

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Bharatiya civilisation recognises education as one of the pious obligations of the human society. It is by way of creating the pious obligation of Rishi Rna, that emphasizes on acquisition and dissemination of knowledge, that the human right to education of every individual was sought to be created and protected. This has been discharged by Rishis in ancient Bharata by establishing Gurukulas. And the State used to support, respect and honour the Rishis who discharged such an important pious obligation.

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Bharatiya civilisation recognises education as one of the pious obligations of the human society. It is by way of creating the pious obligation of Rishi Rna, that emphasizes on acquisition and dissemination of knowledge, that the human right to education of every individual was sought to be created and protected. This has been discharged by Rishis in ancient Bharata by establishing [[Gurukula (गुरुकुलम्)|Gurukulas]]. And the State used to support, respect and honour the Rishis who discharged such an important pious obligation.

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Moreover, the human right to education is also aimed at securing happiness. Therefore, education should not be confined to literacy. Rather, its aim should be all-round development of personality ie. intellectual, mental, moral and physical so as to make an individual an asset to the human society. This aspect is highlighted in the chapter of education, Shikshavalli (Lesson eight) in the Taittiriyopanishad. It adds further more that the real happiness and prosperity of any Nation is directly proportional to the number of such kind of people it has produced, through proper education which secures all round development and personality of all its individuals.

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Moreover, the human right to education is also aimed at securing happiness. Therefore, education should not be confined to literacy. Rather, its aim should be all-round development of personality ie. intellectual, mental, moral and physical so as to make an individual an asset to the human society. This aspect is highlighted in the chapter of education, Shikshavalli (Lesson eight) in the Taittiriyopanishad. It adds further more that the real happiness and prosperity of any Nation is directly proportional to the number of such kind of people it has produced, through proper education which secures all round development and personality of all its individuals.<ref name=":0" />

* '''Right to protection'''

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Manusmrti declares that the highest duty of a Raja is to protect his people. Thus, the right to protection of the people was sought to be secured by creating duties of the Rulers as part of Raja Dharma, the Constitutional Law of Ancient Bharata, that applied to all the Rulers who might be ruling in any part of the territory of Bharata. Kamandaka Nitisara also gives paramount importance to the duty of the Rajas to afford full protection against injustice to individual irrespective of whoever the person may be, who inflicted injury or was attempting to inflict injury.<ref~~>Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma~~: ~~The Global Ethic], Bharatiya Vidya Bhavan.<~~/~~ref~~> This shows that law is supreme. And the Raja was duty-bound to give full protection to his people. There were also certain specific provisions like the duty to restore stolen property or to pay its value that throw considerable light on the importance given to the human right to protection.

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Manusmrti declares that the highest duty of a Raja is to protect his people. Thus, the right to protection of the people was sought to be secured by creating duties of the Rulers as part of Raja Dharma, the Constitutional Law of Ancient Bharata, that applied to all the Rulers who might be ruling in any part of the territory of Bharata. Kamandaka Nitisara also gives paramount importance to the duty of the Rajas to afford full protection against injustice to individual irrespective of whoever the person may be, who inflicted injury or was attempting to inflict injury.<ref name=":2" />This shows that law is supreme. And the Raja was duty-bound to give full protection to his people. There were also certain specific provisions like the duty to restore stolen property or to pay its value that throw considerable light on the importance given to the human right to protection.<ref name=":0" />

* '''Right to practice any Religion'''

The Indian Constitution confers the fundamental right to all to practice any religion of their choice. In the ancient times, this basic human right was sought to be protected by incorporating a specific rule in Raja Dharma to the effect that the State was under a duty to protect every religion without discrimination. The Narada Smrti states that the Raja is required to give equal protection not only to believers in the Supreme Being or Vedas, but also disbelievers. That is the width of freedom of thought, belief and faith recognised as the basic human right in Bharata, as part of Raja Dharma which is secularism par excellence.<ref name=":0" />

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== References ==

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[[Category:Dharmas]]

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