Values Based On Dharma (धर्माधिष्ठितगुणाः)

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परिचयः ॥ Introduction

Based on 'Dharma' and the doctrine of Trivarga, certain basic values of life were evolved and sustained with great care and perseverance 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 constitutes 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.

The most essential factors that constitute a basis for the formation of or bringing into existence a Nation are,

1. A common territory which people concerned have made their home and existence of familial attachment between the territory and 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 quintessence. And both together constitute "National Life". In fact, 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. Therefore, long as they are preserved, the nation survives. Highlighting this aspect, Swami Vivekananda, the harbinger of our National renaissance, says,

"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."

And the greatest satisfaction for the people of Bharat has been that all our values that are the basis of our nationalism, have withstood the test of time over several centuries. Such sustenance of the National Vitality and identity has been possible only because it is firmly based on noble values which are the very life breath of our people.

राष्ट्रभक्तिः ॥ Love for Motherland

In his book "Fundamental Unity of India", Dr. Radha Kumud Mukherjee says that the name Bharatavarsha is not a mere geographical expression having only a physical reference. It has a deep historical significance symbolising a fundamental unity. He says,

"The Rigveda, one of the oldest literary records of humanity, reveals conscious and fervent attempts made by the rishis, those profoundly wise organisers of Hindu polity and culture, to visualise the unity of their mother-country, nay, to transfigure mother earth into a living deity and enshrine her in the loving heart of the worshipper."

Thus, there has been a familial attachment between the territory of Bharata and the people. In fact, it is equated to the attachment of an individual to his mother which is the highest, as the mother is the dearest. This emotional attachment is depicted in the following verse :

न मे वांछास्ति यशसि विद्वत्वे न च वा सुखे | प्रभुत्वे नैव वा स्वर्गे मोक्षेऽप्यानंददायके ||

परं तु भारते जन्म मानवस्य च वा पशोः | विहंगस्य च वा जन्तोः वृक्षपाषाणयोरपि ||

na me vāṁchāsti yaśasi vidvatve na ca vā sukhe | prabhutve naiva vā svarge mokṣe'pyānaṁdadāyake ||

paraṁ tu bhārate janma mānavasya ca vā paśoḥ | vihaṁgasya ca vā jantoḥ vr̥kṣapāṣāṇayorapi ||

Meaning: I am not enamoured by fame, knowledge, luxuries of life, power, or heaven or Moksha, but my desire is to have rebirth in Bharata, as a human being or as an animal or as a bird, or as an insect or at least as a stone.

This concept of love for the motherland among the citizens is the very foundation of every nation. This feeling makes every citizen patriotic and makes him remain loyal to the nation not only in its prosperity but also in its adversity and to dedicate himself to the service of the Nation and offer great sacrifices for the welfare and happiness of the people.

This is exemplified by none other than Sri Rama himself. It is said that after the defeat of Ravana in the war, Rama's younger brother Lakshmana appears to have told Rama that, instead of returning to Ayodhya, the place where they were insulted and from which they were driven out, they could as well become the rulers of Lanka which was a rich country. Then Rama replied thus,

अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते | जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||

api svarṇamayī laṅkā na me lakṣmaṇa rocate | jananī janmabhūmiśca svargādapi garīyasī ||

Meaning: May be, Lakshmana, Lanka is full of gold. But one's mother and the motherland are greater than Heaven.

Though he had won the war against Ravana and could have easily become the Raja of rich Lanka, Rama decided to go back to Ayodhya being eager to return to the mother and the motherland like a child eager to join its mother after having been separated for a long time. This shows his intense love for his mother and motherland though his coronation was cancelled at the last moment, and he was asked to undergo forest life for fourteen years, and as a result he had suffered great hardship.

This is the feeling towards motherland developed in this country as one of the values of life which inspires many to make great sacrifices in the service of the people and the motherland. In fact, it is this feeling towards the motherland alone, that preserves and protects our national unity.

धर्माधिष्ठितगुणाः ॥ Values Based On Dharma

The system of values of life is an important factor that welds the people of a Country into a Nation. Some such important values within the purview of Dharma are,

1. Duty Orientedness (कर्तव्यप्रधानता)
2. Code of Conduct (आचारः)
3. Respect for Womanhood (स्त्रीत्वसत्कारः)
4. Equality (समानता)
5. Gratitude (कृतज्ञता)
6. Compassion (करुणा)
7. Simple Living reflecting sparing use of Natural Resources
8. Service To Others (सेवा परोपकारः च |)
9. Sacrifice (त्यागः)
10. World is one Family (वसुधैव कुटुम्बकम् |)

कर्तव्यप्रधानता || Duty Orientedness

Bharatiya culture and civilization attached primary importance to duty. The society established by the ancestors in Bharata is duty based in which 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 that is declared in the verse,

कर्मण्येवाधिकारस्ते | karmaṇyēvādhikārastē |

Meaning: Your right (adhikara) is to perform your duty. This duty based philosophy has been reiterated in Vishnupurana thus,

अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने । यतो हि कर्म्मभूरेषा ततोऽन्या भोगभूमयः ।। 22 ।।

atrāpi bhārataṁ śrēṣṭhaṁ jambūdvīpē mahāmunē । yatō hi karmmabhūrēṣā tatō'nyā bhōgabhūmayaḥ ।। 22 ।।

Meaning: Among the several countries Bharata is great. For, this is a land of duty whereas others are lands of enjoyment. Mahatma Gandhiji quoted this as the basis of his love for the country. He said,

"India is to me the dearest country in the world, not because it is my country but because, I have discovered the greatest goodness in it. Everything in India attracts me. It has everything that a human being with the highest possible aspirations can want. India is essentially Karmabhumi (land of duty) in contradistinction to Bhogabhumi (land of enjoyment).

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 Bharata qualitatively different from others. It is a need based culture, not greed based. And it is this value alone, that 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.

आचारः ॥ Code of Conduct

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 a code of conduct for all human beings for all time to come and is thus, Universal in nature. Manu describes this Dharma as a collection of specific qualities that are eternal.

अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।

ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।

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

As these conduct codifying qualities apply to all, they are referred to as Samanya Dharma.

Apart from this, it has also been a fundamental practice in the Bharatiya tradition to pray individually, as well as collectively, for the well being of all. This is evident from the following prayers.

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥ (Vajasaneyi Samhita)

sarvē bhavantu sukhinaḥ sarvē santu nirāmayāḥ । sarvē bhadrāṇi paśyantu mā kaścid duḥkhabhāgbhavēt ॥

Meaning: May all be happy, May all be free from diseases, May all see auspicious things and May nobody suffer from grief.

लोकाः समस्ता सुखिनो भवन्तु || lōkāḥ samastā sukhinō bhavantu ||

Meaning: May all people be happy. The Bharatiya Parampara also laid stress on the principle that the Supreme Being is one though people call him by different names.

एकं सद्विप्रा बहुधा वदन्ति | ekaṁ sadviprā bahudhā vadanti |

It emphasized that whatever the name addressed in offering obeisance, the destination is the same.

आकाशात् पतितं तोयं यथा गच्छति सागरम् | सर्वदेवनमस्कारः केशवं प्रति गच्छति ||

ākāśāt patitaṁ tōyaṁ yathā gacchati sāgaram | sarvadēvanamaskāraḥ kēśavaṁ prati gacchati ||

Meaning: Just as the rain water coming down to the earth from the sky reaches the same ocean, obeisance to the Supreme by any name reaches the same destination ie. the Supreme One by whatever name He is called. The Upanishads also unfold the ideals evolved in the Bharatiya culture since ancient times.

सह नाववतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्वी नावधीतमस्तु | मा विद्विषावहै | ॐ शान्तिः शान्तिः शान्तिः |

saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai | tējasvī nāvadhītamastu | mā vidviṣāvahai | oṁ śāntiḥ śāntiḥ śāntiḥ |

Meaning: May He (Supreme Being) protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not hate anyone. Let there be peace, peace and peace. And in the Bhagavad Gita, Shri Krishna emphasizes that people who observe a proper code of conduct are dear to Him. He says,

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१३॥

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१४॥

advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēva ca । nirmamō nirahaṁkāraḥ samaduḥkhasukhaḥ kṣamī ॥13॥

saṁtuṣṭaḥ satataṁ yōgī yatātmā dr̥ḍhaniścayaḥ । mayyarpitamanōbuddhiryō madbhaktaḥ sa mē priyaḥ ॥14॥

Meaning: The person who hates none, who is friendly and has compassion for all, who has no selfishness and ego, who maintains balance of mind in pain and pleasure, who has contentment, who is steady in meditation, self controlled, and firm in his decision, who is dedicated to me, and who is my devotee, that person is dear to me.

A glance at the qualities mentioned above indicate that they are all general in nature. And cultivation of such qualities is sure to elevate an individual to a higher level of humanity.

स्त्रीत्वसत्कारः || Respect for Womanhood

In Bharata, respect for women is another cherished value of life from times immemorial. Manusmrti mandates that highest respect and regard must be extended to women. It is said,

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः । यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः । । ३.५६ । ।

शोचन्ति जामयो यत्र विनश्यत्याशु तत्कुलम् । न शोचन्ति तु यत्रैता वर्धते तद्धि सर्वदा । । ३.५७ । ।

जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः । तानि कृत्याहतानीव विनश्यन्ति समन्ततः । । ३.५८ । ।

yatra nāryastu pūjyantē ramantē tatra dēvatāḥ । yatraitāstu na pūjyantē sarvāstatrāphalāḥ kriyāḥ । । 3.56 । ।

śōcanti jāmayō yatra vinaśyatyāśu tatkulam । na śōcanti tu yatraitā vardhatē taddhi sarvadā । । 3.57 । ।

jāmayō yāni gēhāni śapantyapratipūjitāḥ । tāni kr̥tyāhatānīva vinaśyanti samantataḥ । । 3.58 । ।

Meaning:

Deities are pleased with the house in which women are respected. In that house where women are insulted and are made to suffer, every thing done is sure to go waste.

In a house if the daughter, daughter-in-law, sisters and other women suffer, that house is sure to be destroyed. It is that house where such women live happily, that secures wealth and happiness.

The family in which the wife, daughter, sister, daughter-in-law, etc. are not respected and in which they suffer from insult, is sure to be destroyed.

Hence, people who seek (their own) welfare should always honour women with appropriate gifts, good attire and food. The Manusmrti says,

स्त्रियां तु रोचमानायां सर्वं तद्रोचते कुलम् । तस्यां त्वरोचमानायां सर्वं एव न रोचते । । ३.६२ । ।

striyāṁ tu rōcamānāyāṁ sarvaṁ tadrōcatē kulam । tasyāṁ tvarōcamānāyāṁ sarvaṁ ēva na rōcatē । । 3.62 । ।

Meaning: The house in which women folk are decorated with dress and jewellery shines. Otherwise, the house is sure to suffer. The importance given to Atithi Satkara in the Bharatiya tradition is well known. The normal duty of a Grhastashrami or the householder is to feed guests first and only thereafter, the owner of the house, his wife and other members of the family have to have food. However, it is said that newly married daughters, daughters-in-law, young girls as also pregnant women should be served with meals even before the guests.

सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः । अतिथिभ्योऽग्र एवैतान्भोजयेदविचारयन् । । ३.११४ । ।

suvāsinīḥ kumārīśca rōgiṇō garbhiṇīḥ striyaḥ । atithibhyō'gra ēvaitānbhōjayēdavicārayan । । 3.114। ।

This indicates the highest concern shown to women in view of their great importance to the happiness of the family. The verses also impress that any person who wants happiness at home and who desires that his family should prosper and secure enjoyment of life, must respect women always. There can be no doubt that the house in which husband and wife have mutual love and affection always secures happiness and good results, and is really equal to svarga. While, the house in which women are insulted and harassed, becomes a naraka. Though the above verses indicate the utmost consideration given to women in Manusmrti, there is a verse on the basis of which Manusmrti is criticized and condemned as being against women. It reads as,

पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यं अर्हति । । ९.३ । ।

pitā rakṣati kaumārē bhartā rakṣati yauvanē । rakṣanti sthavirē putrā na strī svātantryaṁ arhati । । 9.3 । ।

Meaning: 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, and without reference to the earlier parts and other verses in Manusmrti referred to earlier, the criticism levelled against Manusmrti is that it wanted women to live like slaves of men throughout their life. However, the true meaning and purpose of the above verse is that a woman requires and is entitled to protection in every stage of life. And hence, it is the duty of the father, the husband and the sons to look after the daughter, the wife and the mother respectively. It does not mean that woman must be kept without freedom. Such an 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. It says,

उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । ।

upādhyāyāndaśācārya ācāryāṇāṁ śataṁ pitā । sahasraṁ tu pitr̥̄nmātā gauravēṇātiricyatē । । 2.145 । ।

Meaning: The acharya is more venerable than a Upadhyaya (teacher); the 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. 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. 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.

This exposition can be completed best by quoting what Kerry Brown has stated in his book, "The Essential Teachings of Hinduism", having ascertained the real meaning of the controversial verse in Manu. He says,

In Hinduism, a woman is looked after not because she is inferior or incapable but, on the contrary, because she is treasured. She is the pride and power of the society. Just as the crown jewels should not be left unguarded, neither should a woman be left unprotected. No extra burden of earning a living should be placed on women who already bear huge responsibilities in society; childbirth; child care, domestic well being and spiritual growth. She is the transmitter of culture to her children.

This shows that women were known to and respected for shaping the fortunes of the family. In fact, an analysis of many other provisions concerning women in the Smrtis like

1. Rights of women members of joint family
2. Misuse or dependence of the property of women prohibited
3. Right of Wives
4. Right of mothers
5. Rights of daughters
6. Stridhana

also indicate that special provisions had been made in favour of women in many respects. They have been separately elaborated in the article Rights of Women.

समानता || Equality

The first Article of the Universal Declaration of Human Rights is about Equality. It says,

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

In this context, it is worth quoting the Charter of Equality incorporated in the Vedas that is almost similar but most ancient. The Vedas constitute the primordial source of Dharma. And both, the Rgveda, considered the ancient most of the Vedas, as well as the Atharvana Veda speak about the virtue of equality. It is said,

अज्येष्ठासो अकनिष्ठास एते सं भ्रातरो वावृधुः सौभगाय || ajyēṣṭhāsō akaniṣṭhāsa ētē saṁ bhrātarō vāvr̥dhuḥ saubhagāya ||

Meaning: No one is superior or inferior. All are brothers. All should strive for the interest of all and should progress collectively.

समानी व आकूतिः समाना हृदयानि वः । समानमस्तु वो मनो यथा वः सुसहासति ॥४॥

samānī va ākūtiḥ samānā hr̥dayāni vaḥ । samānamastu vō manō yathā vaḥ susahāsati ॥4॥

Meaning: Let there be oneness in your resolutions, hearts and minds. Let the strength to live with mutual co-operation be firm in you all.

समानी प्रपा सह वोन्नभागः | समाने योक्त्रे सह वो युनज्मि | अराः नाभिमिवाभितः || (Atharvanaveda – Samjnana Sukta)

samānī va ākūtiḥ samānā hr̥dayāni vaḥ । samānamastu vō manō yathā vaḥ susahāsati ॥4॥

Meaning: All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.

As for question like was discrimination sanctioned by Dharma? It is not so. The very expression Dharma is opposed to and inconsistent with any kind of social inequality. These Vedic provisions emphasise on equality among all human beings. The last of them impresses that just as no spoke of a wheel is superior to another, no individual can claim to be, or regarded as, superior to others. The relevant provisions of the Shruti (Vedas) leave no room for doubt that discrimination on the ground of birth or otherwise had no Vedic sanction; they were plainly opposed to vedic injunction. This was the grand concept of equality in this country at the earliest period of civilization. It should however, be pointed out that some time later, the society had been divided into four Varnas (Chaturvana) namely,

1. Brahmanas: the class of people taking to teaching and other learned professions.
2. Kshatriyas: warriors and people of the ruling class.
3. Vaishyas: the class of people undertaking trade, commerce and agriculture.
4. Shudras: the class of people rendering another essential services to the society.

But, this division was on functional basis and did not determine the superiority or inferiority of an individual by birth. For instance, Rshi Valmiki, the composer of one of the two great Itihasas, the Ramayana, who is held in the highest esteem down to this day by all sections of the society, belonged to the fourth varna. This is also true in the case of Shri Rama and Shri Krishna. Belonging to the Kshatriya varna, because of his superb qualities as a human being and as an ideal ruler, Shri Rama has won a place in the hearts of one and all for ever. And so has Shri Krishna, the greatest of diplomats and warriors, and a great teacher, being the propounder of the immortal Bhagvad Gita. They are both adored and worshipped by all sections of the society as avataras of the Supreme Being Himself. Therefore, discrimination of any kind is contrary to Dharma. It is really Adharma.

In fact, the Vyasa Smrti expressly provided that if at all there seems to be a conflict between the provisions in the vedas (shruti) and those in smrtis or puranas (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smrtis or custom, which ran counter to the Shruti were to be regarded as invalid being opposed to the Shruti. The directive to set aside things inconsistent with Dharma, which alone is of eternal value is mentioned in Manusmrti as follows,

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च । । ४.१७६ । ।

parityajēdarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhōdarkaṁ lōkasaṁkruṣṭaṁ ēva ca । । 4.176 । ।

Meaning: Discard wealth (artha) or desire (kama) if it is contrary to Dharma, as also any usage, custom or rule regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation.

At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations, trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations raised its ugly head and the detrimental practice of untouchability with all its degrading implications came into existence. However, social reformers have fought against these evils which were afflicting society. And in spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for it unitedly.

कृतज्ञता || Gratitude

To have a feeling of gratitude towards people and other living beings who have been helpful to us, is another value of our national life. It is this feeling which is the basis of the custom of worshipping animals, plants as also Ayudha Pooja, i.e. worshipping, one day in year, all the implements or instruments through which we earn our livelihood. It is the same feeling of Krtajnata that also led to the prohibition of slaughter of cows, calves, oxen and bullocks. Because cows give milk that sustains us from childhood till death. This is one of the reason that the cow is worshipped as 'Gomata' (Mother Cow). In fact, Kautilya in his Arthashastra has made a specific provision banning cow slaughter. It reads,

वत्सो वृषो धेनुश्चैषामवध्याः | vatso vr̥ṣo dhenuścaiṣāmavadhyāḥ |

Meaning: Cattle such as calves, bulls or cows, shall not be slaughtered. The Yajnavalkya Smrti has also declared Govadha (killing of a cow) as an offence.

गोवधो व्रात्यता स्तेयं ऋणानां चानपाक्रिया । अनाहिताग्नितापण्य विक्रयः परिदेवनम् । । ३.२३४ । ।

govadho vrātyatā steyaṁ r̥ṇānāṁ cānapākriyā । anāhitāgnitāpaṇya vikrayaḥ paridevanam । । 3.234 । ।

Another concept that emanates from this basic value of life evolved as part of Dharma is the concept of Rna or Pious Obligations. The Vedas laid down that every individual should discharge three pious obligations namely,

1. Towards God (Devaruna)
2. Towards Parents (Pitruruna)
3. Towards Rishis (Rishi Runa)

In that every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. Thus the directive to every individual to discharge the four pious obligations is one of the most important values of life which forms part of 'Dharma'. Subsequently, Vyasa added the fourth pious obligation namely towards Human Society (Manavaruna). Thus, the method by which the four pious obligations were required to be discharged were also indicated. It is on account of this pious obligation, Service and Sacrifice (Seva and Tyaga) have become our National Ideals.

करुणा || Compassion

To have compassion towards all living beings, including human beings is considered as the root of Dharma. Everyone was asked to look towards other living beings as one's own Self ie. आत्मवत् सर्वभूतानाम् | ātmavat sarvabhūtānām. The Smrtis even declared cruelty to animals as a punishable offence. In fact, there was a custom to give a weekly holiday to bullocks. Epitomizing this virtue of Karuna, in the Mahabharata, Raja Rantideva declares,

कामये दुःखतप्तानां प्राणिनामार्तिनाशनम् | kāmaye duḥkhataptānāṁ prāṇināmārtināśanam |

Meaning: My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress. Furthermore, in the 12th century, Basaveshwara, the great Reformer said,

Compassion is the root of Dharma. Bereft of compassion, there is no Dharma.

Simple Living Reflecting Sparing Use Of Natural Resources

It is the desire of all human beings to enjoy life and secure happiness. However, the question is how to secure it - by increasing the wants or limiting the wants. The ancient Bharatiya acharyas opted for the latter and incorporated the same in the first verse of the Ishavasyopanishad. It reads,

ॐ ईशावास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत्। तेन त्यक्तेन भुञ्जीथाः मा गृधः कस्यस्विद्धनम्॥१॥

oṁ īśāvāsyamidam̐ sarvaṁ yatkiñca jagatyāṁ jagat। tena tyaktena bhuñjīthāḥ mā gr̥dhaḥ kasyasviddhanam॥1॥

Meaning: All we find in this ephermeral world is created by the Supreme Being. Let us use them sparingly and let us not snatch the wealth belonging to another. Swami Vivekananda who rejuvenated and propagated the greatness of Dharma also declared that only 'Sacrifice' brings harmony and real happiness. The life of Mahatma Gandhi has been the manifestation of the above principle. He said,

Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary restriction of wants. This alone promotes real happiness and contentment.

A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes hindrance instead of help. Therefore, the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs must meet at a certain point a dead stop, before it degenerates into physical voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity on which all his energies should be concentrated.

Also, having seen the disastrous consequences of over exploiting natural resources, the world is awakening now. There is a great movement for preserving and protecting natural resources. And we have to fall back on the directive in the Ishavasyopanishad in order to ensure justice to posterity.

सेवा परोपकारः च || Service To Others

Great importance was attached to the quality of service to others. This value is brought out with illustration in the following verse:

परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः | परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ||

paropakārāya phalanti vr̥kṣāḥ paropakārāya vahanti nadyaḥ | paropakārāya duhanti gāvaḥ paropakārārthamidaṁ śarīram ||

Meaning: The trees bear fruits to serve others, the rivers flow to serve others, Cows give milk to serve others; this human body is (also) meant to serve others.

It is this value that inspires every individual to serve the society through every profession or avocation. It impresses that, as rivers serve others, animals and plants serve others, and are not selfish; man being the highest form of life should not lag behind in serving others.

त्यागः || Sacrifice

Tyaga is another cherished value of our national life. It refers to 'Subordinating smaller interest (or Self-interest) to a larger interest', even at the cost of some inconvenience and suffering. This principle is found incorporated in Hitopadesha. It says,

त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् | ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ||

tyajedekaṁ kulasyārthe grāmasyārthe kulaṁ tyajet | grāmaṁ janapadasyārthe ātmārthe pr̥thivīṁ tyajet ||

Meaning: Sacrifice or subordinate individual interest to that of the family, family interest to that of the village, the interest of the village to that of the nation; And renounce all worldly interest if you are inclined towards atmatattva.

The last one is adhyatmik and concerns those who believe in Svarga and Moksha from rebirth. But the first three concern life in this world. That is why this value has inspired individuals as well as national life.

Swami Vivekananda recounted that renunciation and service have been our main national ideals. In this regard he said,

The National ideals of India are renunciation and service. Intensify her in those channels, and the rest will take care of itself.

The Indian nation cannot be killed. Deathless it stands, and it will stand so long as that spirit shall remain as the background, so long as her people do not give up their adhyatmikata.

Aye, a glorious destiny, my brethern, as far back as the days of the Upanishads we have thrown the challenge to the world

न धनेन न प्रजया त्यागेनैक अमृतत्त्वमश्नुः | na dhanena na prajayā tyāgenaika amr̥tattvamaśnuḥ |

Meaning: Not by wealth, not by progeny, but by renunciation alone immortality is reached.

We have to resurrect this ideal. Every individual works hard and takes all trouble, not with purely selfish interest but, to secure the happiness of all those who depend on him - his wife, children, aged parents, sisters and brothers. Because, he feels for them and considers that he has a duty towards them; that their interest is his own interest. Similarly, if an individual is also made to realise that all his fellow citizens also belong to his larger family of a nation and that he has the duty to serve them, he is capable of making enormous sacrifice for the nation as well. This leads us to the next important value in Bharatiya Parampara, the value of Vasudhaiva Kutumbakam ie. World is one family.

वसुधैव कुटुम्बकम् || 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 the Supreme Being is deep rooted. Therefore, anyone who considered someone as his own and others not as his own, was dubbed as petty minded. This value is expressed in the Hitopadesha as follows:

अयं निजः परो वेति गणना लघुचेतसाम् | उदारचरितानां तु वसुधैव कुटुम्बकम् ||

ayaṁ nijaḥ paro veti gaṇanā laghucetasām | udāracaritānāṁ tu vasudhaiva kuṭumbakam ||

Meaning: Those who think "He is mine", "He is not", are petty minded. Those who are large-hearted regard the world as one family.

If the people constituting different nations understand this value, and act in that spirit, there will be friendly and harmonious relationship among the nations of the world and humanity will enjoy greater happiness.

Synopsis

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:

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. 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:

आहारनिद्राभयमैथुनञ्च सामान्यमेतत् पशुभिर्नराणाम् | धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिस्समानाः ||

āhāranidrābhayamaithunañca sāmānyametat paśubhirnarāṇām | dharmo hi teṣāmadhiko viśeṣo dharmeṇa hīnāḥ paśubhissamānāḥ ||

Meaning: Consumption of food, sleep, fear, and enjoyment of physical pleasure 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."

With this backgroud 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 :

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,

can be regarded as applicable to persons belonging to any particular religion? The answer must be in the negative. The above values which originated in this country are applicable to all human beings.

Ingraining these values, in every individual through education is the only solution to the evil which the world including our country is now facing.

The correct approach therefore is that irrespective of the religion to which the citizens of this country belong, arid practice, which they have the right and liberty, the great values of life evolved from times immemorial in this country which are of eternal value and which alone call ingrain character and love towards other human beings and also all the living beings is our rich heritage, should be inculcated in all citizens.

All the values of life evolved in this land are collectively called Dharma or Sanatana Dharma and their practice gave rise to our culture, 'the Bharatiya Samskriti' This also came to be known as Hinduism (Hindutva) for historical reasons as stated by Kerry Brown in his celebrated work "The Essential Teachings of Hinduism". He says:

"The term "Hindu" was first used by the medieval Muslim invaders to describe the dwellers of the Indus valley. But the culture we now know as Hinduism and which the Indians call Sanatana Dharma -Eternal law predates that label by thousands of years. It is more than a religion in the doctrinal sense that the west understands religion. One can believe in any God or no God and still be a Hindu. It is away of life, a state of mind".

It is this culture, which comprises our values of life. The resurrection of these values alone provides the remedy for all the ills afflicting our National life as also humanity.

Even in the face of such noble ideals, and large heartedness, of our nation, estrangement was brought about between a section of the people, viz., the Muslims and the rest, on the basis of religious intolerance which ultimately resulted in the division of the country into two nations; Hindustan and Pakistan. This injury inflicted on the nation was the price paid for securing political independence. This proved to be very costly.

Despite such unfortunate partition of our Motherland, the deep rooted, unshakable, everlasting principles which are an inseparable part of our civilization and culture, from times immemorial which as indicated earlier is collectively called "Dharma", the people of this part of the country gave secularism a pride of place in our constitution.

A careful study of the provisions of the Constitution shows that the broadest philosophy essential for peaceful co-existence of all the citizens evolved from times immemorial in this ancient land of ours as also the requirement of fostering and ensuring feeling of fraternity among the people and unity and the integrity of the nation, has been given top priority in the constitution. These objectives among others, are summed up in the preamble. It reads:

We the people of India, having solemnly resolved to constitute India into a (sovereign socialist, secular democratic republic) and also to secure to all its citizens; Justice, social, economic, political, liberty of thought, expression, belief faith and worship; Equality of status and of opportunity; and to promote among them all; Fraternity assuring the dignity of the individuals and the unity and integrity of the Nation.

It is the same dharma, which is colloquially called Hindu Dharma or Hinduism just as Bharat is called Hindustan, which has inspired us not to opt for a theocratic state, Just as Rule of Law is said to be the sworn enemy of caprice, Dharma or Hinduism is the sworn enemy of theocracy. It is in view of the sway of Dharma that Secularism has been made one of the elements of the basic structure of our constitution. despite Islamic states established in Pakistan and Bangladesh. Therefore, it is clear that so long as Dharma has sway, Secularism survives and it gets destroyed the moment Dharma loses its primacy.

Hence, it is our duty to resurrect, protect and preserve "Dharma" not only to safeguard national interest but also in the interest of humanity as a whole.

धर्ममूलानि ॥ Fundamentals of Dharma

Non violence

Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic willpower.

Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic willpower.

He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint.

Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a bit, you will be carried away by the force of previous wrong Samskaras and impulses and will become a victim of Himsa, despite your good intentions.

Truth

Brahman is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harischandra sacrificed everything for the sake of truth.

Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: “Satyam vada—Speak the truth.” The world is rooted in truth. Dharma is rooted in truth.

Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.

Purity

Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.

This body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness.

The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind.

Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind.

Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path.

Self-control

You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the Abode of

Eternal Bliss) safely.

Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal.

References

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