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=== Vasudeva Kutumbakam (WORLD IS ONE FAMILY) ===

=== Vasudeva Kutumbakam (WORLD IS ONE FAMILY) ===

Though it is natural that for historical, cultural civilizational, linguistic reasons there had always been many nations/states, the basic philosophy that all living beings are children of God is deep rooted. Therefore, anyone who considered some one as his own and others not as his own, was dubbed as petty minded. This value is expressed in the '''Hitopadesha'''.

Though it is natural that for historical, cultural civilizational, linguistic reasons there had always been many nations/states, the basic philosophy that all living beings are children of God is deep rooted. Therefore, anyone who considered some one as his own and others not as his own, was dubbed as petty minded. This value is expressed in the '''Hitopadesha'''.

'''v;a fut% ijks osfr x.kuk y?kqpsrlkeà mnkjpfjrkuka rq olq/kSo dqVqEcdeÃA'''

'''v;a fut% ijks osfr x.kuk y?kqpsrlkeà mnkjpfjrkuka rq olq/kSo dqVqEcdeÃA'''

Those who think "He is mine", "He is not", are petty minded". Those who are large hearted regard the world as one family.''' </blockquote>If the people constituting different nations understand this value, and act ill that spirit, there will be friendly and harmonious relationship among the nations of the world, and the enormous defence budget of all the nations can be drastically reduced and humanity will enjoy greater happiness.

Those who think "He is mine", "He is not", are petty minded". Those who are large hearted regard the world as one family.''' </blockquote>

 

If the people constituting different nations understand this value, and act ill that spirit, there will be friendly and harmonious relationship among the nations of the world, and the enormous defence budget of all the nations can be drastically reduced and humanity will enjoy greater happiness.

Thus our national stream continued to flow even during foreign rule, because for us national idealism was primary, and statehood, political power was secondary. It is through this cultural bond that we the people of this country became a nation and are surviving as a nation.

Thus our national stream continued to flow even during foreign rule, because for us national idealism was primary, and statehood, political power was secondary. It is through this cultural bond that we the people of this country became a nation and are surviving as a nation.

This aspect has been forcefully brought forth by the Supreme Court in the case of Pradeep Jain Vs. Union of India (A.I.R. 1984 S.C. 1420), while expounding the basis which has made the people living in this vast sub-continent a nation, in the following words:

This aspect has been forcefully brought forth by the Supreme Court in the case of Pradeep Jain Vs. Union of India (A.I.R. 1984 S.C. 1420), while expounding the basis which has made the people living in this vast sub-continent a nation, in the following words:

The history of India over the past centuries bears witness to the fact that India was at no time a single political unit. Even during the reign of the Maurya dynasty, though a large part of the country was under the sovereignty of the Maurya kings, there were considerable portions of the territory which were under the rule of independent kingdoms. So also during the Moghul rule which extended over large parts of the territory of India, there were independent rulers who enjoyed political sovereignty over the territories of their respective kingdoms. It is an interesting fact of history that India was forged into a nation neither on account of common language nor on account of the continued existence of a single political regime over its territories but on account of a common culture evolved over the centuries. It is cultural unity -something more fundamental and enduring than any other bond which may unite the people of a country together -which has welded this country into a nation.

The history of India over the past centuries bears witness to the fact that India was at no time a single political unit. Even during the reign of the Maurya dynasty, though a large part of the country was under the sovereignty of the Maurya kings, there were considerable portions of the territory which were under the rule of independent kingdoms. So also during the Moghul rule which extended over large parts of the territory of India, there were independent rulers who enjoyed political sovereignty over the territories of their respective kingdoms. It is an interesting fact of history that India was forged into a nation neither on account of common language nor on account of the continued existence of a single political regime over its territories but on account of a common culture evolved over the centuries. It is cultural unity -something more fundamental and enduring than any other bond which may unite the people of a country together -which has welded this country into a nation.

Thus, it is the samskriti (culture) which was evolved in this country from times immemorial which not only welded the people of this country into a nation but also made it invincible and consequently the country has survived, despite all sorts of onslaughts to which it was subjected to from time to time during the last nearly one thousand years.

Thus, it is the samskriti (culture) which was evolved in this country from times immemorial which not only welded the people of this country into a nation but also made it invincible and consequently the country has survived, despite all sorts of onslaughts to which it was subjected to from time to time during the last nearly one thousand years.

Sarvajna Narayana in his "Hitopadesha" (words of wisdom) in his inimitable style expounds the distinction between human beings and animals and says that man's legitimate claim to superiority over the animals would be valid only if he conforms to Dharma. The verse reads:

Sarvajna Narayana in his "Hitopadesha" (words of wisdom) in his inimitable style expounds the distinction between human beings and animals and says that man's legitimate claim to superiority over the animals would be valid only if he conforms to Dharma. The verse reads:<blockquote>vkgkjfunzkHk;eSFkquapA lkekU;esrr i'kqfHkuZjk.kkeà /keksZ fg rs"kkef/kdks fo'ks"kks /kesZ.k ghuk% i'kqfHkLlekuk%AA'''

 

'''<blockquote>vkgkjfunzkHk;eSFkquapA lkekU;esrr i'kqfHkuZjk.kkeà /keksZ fg rs"kkef/kdks fo'ks"kks /kesZ.k ghuk% i'kqfHkLlekuk%AA'''

</blockquote><blockquote>Consumption of food, sleep, fear, and enjoyment of sex are common to man and animal. But, 'Dharma' is a special attribute of man. Bereft of 'Dharma', man is equal to anima1.

</blockquote><blockquote>Consumption of food, sleep, fear, and enjoyment of sex are common to man and animal. But, 'Dharma' is a special attribute of man. Bereft of 'Dharma', man is equal to animal.Therefore everyone should conform to dharma (right conduct). Otherwise he is no better than an animals.

</blockquote>\Therefore everyone should conform to dharma (right conduct). Otherwise he is no better than an animals.

</blockquote>With this backgroupd if we examine the values of life evolved in Bharat which are collectively called Dharma, they are of universal application. It is Manava Dharma, also now coloquially called Hindu dharma, which is the name given by those belonging to Islam religion who came to this land around 1000 A.D. ; in view of its origin in this land; which they called Hindustan. It is no religion. Instruction in those values would not constitute religious instruction. This position can be made clear by posing the following question:

With this backgroupd if we examine the values of life evolved in Bharat which are collectively called Dharma, they are of universal application. It is Manava Dharma, also now coloquially called Hindu dharma, which is the name given by those belonging to Islam religion who came to this land around 1000 A.D. ; in view of its origin in this land; which they called Hindustan. It is no religion. Instruction in those values would not constitute religious instruction. This position can be made clear by posing the following question:

Whether the rules of Dharma that :

Whether the rules of Dharma that :

1. Everyone should tell the truth; 2. No one should indulge in violence against other living beings; 3. No one should acquire illegitimate wealth; 4. Every one should establish control over his senses; 5. There should be purity in thought, speech and deed; 6. Everyone should render service to other individuals; 7. Every one should eschew selfishness and greed. 8. The world should be regarded as one family,

1. Everyone should tell the truth; 2. No one should indulge in violence against other living beings; 3. No one should acquire illegitimate wealth; 4. Every one should establish control over his senses; 5. There should be purity in thought, speech and deed; 6. Everyone should render service to other individuals; 7. Every one should eschew selfishness and greed. 8. The world should be regarded as one family,

<blockquote>'''ljLorhn`'k}R;ksnsZou|ks;ZnUrjeÃA ra nsofufeZra ns'ka czãkor± izp{krsAA dq#{ks=a p eRL;k'p ikŒpkyk% 'kwjlsudk%AA ,"k cziãf"kZns'kks oS czãkorkZnuUrj%AA fgeof}U/;;kseZ/;a rRizkfXou'kuknfiAA izR;xso iz;kxkPp e/;ns'k% izdhfrZr%AA vkleqnzkÙkq oS iwokZnkleqnzkPp ifÜpekrÃA r;ksjsokUrja fx;ksZjk;kZor± fonqcqZ/kk%AA

<blockquote>'''ljLorhn`'k}R;ksnsZou|ks;ZnUrjeÃA ra nsofufeZra ns'ka czãkor± izp{krsAA dq#{ks=a p eRL;k'p ikŒpkyk% 'kwjlsudk%AA ,"k cziãf"kZns'kks oS czãkorkZnuUrj%AA fgeof}U/;;kseZ/;a rRizkfXou'kuknfiAA izR;xso iz;kxkPp e/;ns'k% izdhfrZr%AA vkleqnzkÙkq oS iwokZnkleqnzkPp ifÜpekrÃA r;ksjsokUrja fx;ksZjk;kZor± fonqcqZ/kk%AA

MANU2-17-19-21'''

MANU2-17-19-21'''

</blockquote><blockquote>'''The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta.

The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta.

Kurukshetra, Matsya, Panchala and Shurasena are the regions which go by the name of Brahmarshi Desha.

Kurukshetra, Matsya, Panchala and Shurasena are the regions which go by the name of Brahmarshi Desha.

The country to the north of which lie the Himalaya mountains, and to the South of which are the Vindhya Mountains and to the east of which there is an area called Vinashana in which area the river Saraswati is hidden and to the West of which is Prayag, is called Madhya Desha.

The country to the north of which lie the Himalaya mountains, and to the South of which are the Vindhya Mountains and to the east of which there is an area called Vinashana in which area the river Saraswati is hidden and to the West of which is Prayag, is called Madhya Desha.

The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavartna.'''

The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavartna.

''',rÌs'kizlwrL; ldk'kknxztUeu%AA Loa Loa pfj=a f'k{ksju i`fFkO;ka loZekuok%AA'''

</blockquote>''',rÌs'kizlwrL; ldk'kknxztUeu%AA Loa Loa pfj=a f'k{ksju i`fFkO;ka loZekuok%AA'''

In this country, there is great accumulation of knowledge and people from allover the world come here to secure, knowledge from the learned scholars.

In this country, there is great accumulation of knowledge and people from allover the world come here to secure, knowledge from the learned scholars.

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 Bhagvadgeeta.

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 Bhagvadgeeta.

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.

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.

==== (a) SAMANYA DHARMA ====

==== (a) SAMANYA DHARMA ====

== Aparigriha- Simple living & sparing use of Natural resources  ==

== Aparigriha- Simple living & sparing use of Natural resources  ==

It is the desire of all human beings to enjoy life, and to secure happiness. The question however examined by the ancient Bharatiya thinkers has been how to secure it. Is it by increasing the wants or limiting the wants1 They opted for the latter and incorporated it in the first verse of Ishavasyopanishad. It reads:

It is the desire of all human beings to enjoy life, and to secure happiness. The question however examined by the ancient Bharatiya thinkers has been how to secure it. Is it by increasing the wants or limiting the wants1 They opted for the latter and incorporated it in the first verse of Ishavasyopanishad. It reads:

'''<blockquote>bZ'kkokL;fen¡ lo± ;fRdŒp txR;ka txrà rsu R;Drsu HkqŒthFkk% ek x`/k% dL; fLon ?kueÃA'''

'''<blockquote>bZ'kkokL;fen¡ lo± ;fRdŒp txR;ka txrà rsu R;Drsu HkqŒthFkk% ek x`/k% dL; fLon ?kueÃA'''

All we find in this ephermeral world are created by God. Let us use them only to the minimum extent and let us not snatch the wealth belonging to another.

All we find in this ephermeral world are created by God. Let us use them only to the minimum extent and let us not snatch the wealth belonging to another.

</blockquote>Swami Vivekananda who rejuvinated and propagated the greatness of Dharma, said thus:

 

Race after race has taken the challenge up, and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past; the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. (India and Her problems p.12)

Swami Vivekananda who rejuvinated and propagated the greatness of Dharma, said thus:

</blockquote>Race after race has taken the challenge up, and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past; the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. (India and Her problems p.12)

He declared that only 'Sacrifice' brings harmony and real happiness.

He declared that only 'Sacrifice' brings harmony and real happiness.

The life of Mahatma Gandhi, the greatest personality of this century, has been the manifestation of the above principle. He said:

The life of Mahatma Gandhi, the greatest personality of this century, has been the manifestation of the above principle. He said:

'''firk j{kfr dkSekjs HkrkZ j{kfr ;kSousA j{kfUr LFkfojs iq=k u L=h LokrU«;egZfrAA

'''firk j{kfr dkSekjs HkrkZ j{kfr ;kSousA j{kfUr LFkfojs iq=k u L=h LokrU«;egZfrAA

MANU-IX-3

MANU-IX-3

 

The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free.

The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free.

On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.

On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.

interpretation runs counter to the verse, which says that the house in which women are insulted and shed tears gets destroyed. The above true meaning of the verse becomes more clear when it is read with another provision in Manu in which the highest respect is required to be given to women.

interpretation runs counter to the verse, which says that the house in which women are insulted and shed tears gets destroyed. The above true meaning of the verse becomes more clear when it is read with another provision in Manu in which the highest respect is required to be given to women.

'''mik/;k;kUn'kkpk;Z vkpk;kZ.ka 'kra firkA lgL=a rq fir`Uekrk xkSjos.kkfrfjP;rsAA

'''mik/;k;kUn'kkpk;Z vkpk;kZ.ka 'kra firkA lgL=a rq fir`Uekrk xkSjos.kkfrfjP;rsAA'''

 

MANU II-145

MANU II-145

 

The acharya is more venerable than a Upadhyaya (teacher). father is more venerable than an acharya. But the mother is more venerable than the father.

The acharya is more venerable than a Upadhyaya (teacher). father is more venerable than an acharya. But the mother is more venerable than the father.

A combined reading of the verses quoted above indicate that women were placed at a higher position. The above verse in Manu indicates that while the teacher is to be placed at a higher level, the father is to be respected more than the teacher and no place, no status which is higher than that of the mother is given to any one. These verses should be read with the earlier verse. So the real meaning is, the women should be honoured and protected. It is a humane and a duty-oriented provision, the mandate to provide security. This should not be misunderstood as making her life insecure. She should not be left open to attack by men with evil propensities, it does not mean her freedom should be jeopardised. Any meaning given to the verse to the effect that women should be denied freedom at every stage is perverse as it would be totally inconsistent with the other verses. For, if women are denied freedom and they are kept under subjugation they are bound to be in grief and tears, and as a consequence the happiness of the family disappears. Hence, a meaning consistent with the above verses alone is appropriate.

A combined reading of the verses quoted above indicate that women were placed at a higher position. The above verse in Manu indicates that while the teacher is to be placed at a higher level, the father is to be respected more than the teacher and no place, no status which is higher than that of the mother is given to any one. These verses should be read with the earlier verse. So the real meaning is, the women should be honoured and protected. It is a humane and a duty-oriented provision, the mandate to provide security. This should not be misunderstood as making her life insecure. She should not be left open to attack by men with evil propensities, it does not mean her freedom should be jeopardised. Any meaning given to the verse to the effect that women should be denied freedom at every stage is perverse as it would be totally inconsistent with the other verses. For, if women are denied freedom and they are kept under subjugation they are bound to be in grief and tears, and as a consequence the happiness of the family disappears. Hence, a meaning consistent with the above verses alone is appropriate.

An analysis of many other provisions concerning women in the Smritis indicate that except that, on account of the social system under which a daughter, after marriage, was to become a member of her husband's family, no share in the ancestral property of the father was provided for her by birth, in every other respect special provisions had been made in favour of women. They are:

An analysis of many other provisions concerning women in the Smritis indicate that except that, on account of the social system under which a daughter, after marriage, was to become a member of her husband's family, no share in the ancestral property of the father was provided for her by birth, in every other respect special provisions had been made in favour of women. They are:

=== 1.4.2.3.1 Rights of women members of joint family ===

=== Rights of women members of joint family ===

Though women were not admitted to the membership of coparcenary, they were members of the joint family and the law gave them the right to a share equal to one fourth of the share of the brothers at partition though they were not given the right to compel partition.

Though women were not admitted to the membership of coparcenary, they were members of the joint family and the law gave them the right to a share equal to one fourth of the share of the brothers at partition though they were not given the right to compel partition.