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It meant that everyone owes a duty towards others and has the right to perform his duty. And it is by this process that the human rights were sought to be created and protected.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> The rights that evolved as part of the duty-based Bharatiya value system, recognised and bestowed on every individual, are as follows:

It meant that everyone owes a duty towards others and has the right to perform his duty. And it is by this process that the human rights were sought to be created and protected.<ref name=":0">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref> 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===

===Right to Happiness===

The natural desire of all human beings is to be happy at every stage and in every aspect of life. Happiness is a natural human right without which life becomes meaningless. Therefore, the right of every individual human being to happiness has been recognised in the Bharatiya culture since ancient times. Being the most important and comprehensive human right, it includes every kind of right the fulfillment of which leads to happiness.  

The natural desire of all human beings is to be happy at every stage and in every aspect of life. Happiness is a natural human right without which life becomes meaningless. Therefore, the right of every individual human being to happiness has been recognised in the Bharatiya culture since ancient times. It was incorporated in the most ancient of prayers as follows,  <blockquote>सर्वेऽपि सुखिनः सन्तु सर्वे सन्तु निरामयाः । सर्वे भद्राणी पश्यन्तु मा कश्चिद्दुःखभाग्भवेत् ॥</blockquote><blockquote>''sarve'pi sukhinaḥ santu sarve santu nirāmayāḥ । sarve bhadrāṇī paśyantu mā kaścidduḥkhabhāgbhavet ॥''</blockquote>Meaning: Let all be happy, let all be free from diseases, let all see auspicious things, let no body suffer from grief.

An individual has the capacity to fulfill his desires by his efforts and thereby secure happiness for himself, for members of his family and for fellow human beings.

An individual has the capacity to secure happiness for himself, for members of his family and for fellow human beings by fulfilling his desires with his efforts. However, life is a mixture both of happiness and sorrow. Sorrow that is caused either by factors beyond the control of human beings like natural calamities, etc. which being unavoidable have to be suffered by man and can at the most be soothed by sharing of the sorrow with fellow human beings and by the support rendered by the State and the society; or by those inflicted by human beings, against fellow human beings by their inhuman behaviour such as murder, kidnapping, theft, etc. that destroy happiness of the latter. Thus, non-fulfillment of desires, mistakes and misdeeds cause unhappiness to an individual as well as to fellow human beings. And hence, how to avoid man-made miseries and secure the right to happiness has been an important question for all since ages.  

However, non-fulfillment of desires causes unhappiness to an individual. He can also cause unhappiness to himself and to — his fellow human beings by his mistakes and misdeeds. The hard fact is that life is a mixture both of happiness and sorrow or misery. There are two types of miseries. One, beyond the control of human beings arising out of natural calamities or acts of God, which in la sharing of sorrow by relatives, friends and other fellow human beings and by rendering the required help and support by the State or Society. The second type of miseries are those which  are inflicted by human beings, againstw is called Vis major, such as untimely death of parents, children, relatives and friends owing to diseases, accidents, and havoc or damages to life and property caused by floods, earthquakes, etc., being unavoidable, man has to suffer them. Such miseries could only be mitigated by the fellow human beings by their inhuman behaviour, by acts such as murder, kidnapping, robbery, theft, rape, hijacking of aeroplanes, terrorist activities, etc., which destroy happiness of the latter.

After an indepth study of human nature, an attempt was made in Bharata to find solution to this eternal problem confronting human race. And Trivarga with Dharma as controlling factor was evolved to secure Right to happiness for all without any exception. In fact, Arthashastra written by Kautilya which is an authoritative work on Raja Dharma or the constitutional law of ancient Bharata, evolved on the basis of the rules of Dharma, emphatically declares the right to happiness for all individuals and emphasizes on the duty of the Raja (Ruler) to protect this Right. It says, <blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥<ref name=":5">Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AF Adhyaya 19].</ref></blockquote><blockquote>''prajāsukhē sukhaṁ rājñaḥ prajānāṁ ca hitē hitam | nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitaṁ ||''</blockquote>Meaning: In the happiness of the citizens lies the happiness of the ruler, in their welfare his welfare; Whatever is in his own interest, the ruler shall not consider as good and whatever is in the interest of his people, the ruler shall consider as good.<ref name=":02" />

How to secure the right to happiness and avoid man- made miseries has been an important question for all right -thinking persons in the world since ages. After an indepth study of human nature, an attempt was made in Bharat to find solution to the eternal problem confronting human race.

The State was required to conform to this rule of Raja Dharma and secure happiness of the people. Moreover, being the most important and comprehensive human right, the Right to Happiness included every kind of right the fulfillment of which leads to happiness. And therefore, declaration of this Right as a basic human right is rather, a mark of distinction of the Bharatiya values of human rights.<ref name=":0" />

 

 

“Rajadharma’, the constitutional law of ancient Bharat was evolved on the basis of rules of Dharma. Artha Sastra written around 300 BC by Kautilya, who was the Prime Minister of Mauryan Empire is an authoritative work on Rajadharma. It emphatically declared the right to happiness of all individuals and the duty of the King (Ruler) to protect that Right. The said verse reads:-<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् । नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम् ॥<ref name=":5">Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AF Adhyaya 19].</ref></blockquote><blockquote>''prajāsukhē sukhaṁ rājñaḥ prajānāṁ ca hitē hitam | nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitaṁ ||''</blockquote>“In the happiness of the citizens lies the king’s happiness. In their welfare his welfare; Whatever is in his own interest, the king shall not consider as good and; Whatever is in the interest of his people, the king shall consider as good”<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>

 

The King [the State] was required to conform to the above rule of Rajadharma and secure happiness to the people.

 

The “right to happiness” is a compendious expression which covers all specific human rights, which are intended to secure happiness. Declaration of this Right as a basic human right is a mark of distinction of Bharatiya values of human rights.

===Right to Equality===

===Right to Equality===

Right to equality [Samanta] is perhaps the most valuable right, without which happiness is impossible. Unjust discrimination always results in misery and unhappiness to those discriminated against. The Vedas which constitute the primordial source of Dharma declared charter of equality (Samanata).

Right to equality [Samanta] is perhaps the most valuable right, without which happiness is impossible. Unjust discrimination always results in misery and unhappiness to those discriminated against. The Vedas which constitute the primordial source of Dharma declared charter of equality (Samanata).

Later the Charmakara overwhelmed by the suo motu relief granted by the king sought an audience with the king: He represented before the king; “Just as the palace is to Your Majesty, the hut is to me. I could not bear to see its demolition. You can very well appreciate the plight of a man who is deprived of his dwelling. However, if Your Majesty were to ask for it, I shall give it up having due regard to the code of good manners.”

Later the Charmakara overwhelmed by the suo motu relief granted by the king sought an audience with the king: He represented before the king; “Just as the palace is to Your Majesty, the hut is to me. I could not bear to see its demolition. You can very well appreciate the plight of a man who is deprived of his dwelling. However, if Your Majesty were to ask for it, I shall give it up having due regard to the code of good manners.”

Subsequently, the king purchased the hut by paying a price to his satisfaction. The Charmakara then told the king with folded hands thus:<blockquote>राजधर्मानुरोधेन परवत्ता तवोचिता ||4.75||... स्वस्ति तुभ्यं चिरं स्थेया धर्म्या वृत्तान्तपद्धतीः | दर्शयन्नीदृशीः शुद्धाः श्रद्धेया धर्मचारिणाम् ||4.77||<ref name=":42">Durgaprasada (1892), [https://archive.org/details/in.ernet.dli.2015.424373/page/n107/mode/2up The Rajatarangini of Kalhana], Vol. I (Tarangas I to VII), Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''rājadharmānurodhena paravattā tavocitā ||4.75||... svasti tubhyaṁ ciraṁ stheyā dharmyā vr̥ttāntapaddhatīḥ | darśayannīdr̥śīḥ śuddhāḥ śraddheyā dharmacāriṇām ||4.77||''</blockquote>Meaning: Yielding to another (however low), adhering to the principles of Raja Dharrna, is the appropriate course for a Raja. I wish you well. May you live long, establishing the supremacy of the law (Dharma). Seeing in you, such faith in Dharma, others will also act accordingly.<ref name=":2" />

Subsequently, the king purchased the hut by paying a price to his satisfaction. The Charmakara then told the king with folded hands thus:<blockquote>राजधर्मानुरोधेन परवत्ता तवोचिता ||4.75||... स्वस्ति तुभ्यं चिरं स्थेया धर्म्या वृत्तान्तपद्धतीः | दर्शयन्नीदृशीः शुद्धाः श्रद्धेया धर्मचारिणाम् ||4.77||<ref name=":42">Durgaprasada (1892), [https://archive.org/details/in.ernet.dli.2015.424373/page/n107/mode/2up The Rajatarangini of Kalhana], Vol. I (Tarangas I to VII), Bombay: Government Central Book Depot.</ref></blockquote><blockquote>''rājadharmānurodhena paravattā tavocitā ||4.75||... svasti tubhyaṁ ciraṁ stheyā dharmyā vr̥ttāntapaddhatīḥ | darśayannīdr̥śīḥ śuddhāḥ śraddheyā dharmacāriṇām ||4.77||''</blockquote>Meaning: Yielding to another (however low), adhering to the principles of Raja Dharrna, is the appropriate course for a Raja. I wish you well. May you live long, establishing the supremacy of the law (Dharma). Seeing in you, such faith in Dharma, others will also act accordingly.<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>

Truly, the supremacy of law [Dharma] prevailed. With the aid of law, a ‘weak’ Charmakara prevailed over the strong; the officers of the king and the king himself.

Truly, the supremacy of law [Dharma] prevailed. With the aid of law, a ‘weak’ Charmakara prevailed over the strong; the officers of the king and the king himself.