Changes

# Kama that refers to satisfaction of legitimate desires   

# Kama that refers to satisfaction of legitimate desires   

# Moksha

# 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.  

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.  

However, the legitimacy of both Artha and Kama depended on both conforming in entirety to Dharma. Every individual was asked to reject Artha (material wealth) and Kama (desires) if they were in conflict with Dharma. And when the Trivarga is balanced, it is known to enrich life, filling it with a sense of fulfillment.<ref name=":0" />

However, the legitimacy of both Artha and Kama depended on both conforming in entirety to Dharma. Every individual was asked to reject Artha (material wealth) and Kama (desires) if they were in conflict with Dharma. And when the Trivarga is balanced, it is known to enrich life, filling it with a sense of fulfillment.<ref name=":0" />

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" />

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" />

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

=== 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, Manu Smriti, 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.   

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.   

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" />

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" />

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.

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.

* '''Right to protection'''

* '''Right to protection'''

The right to protection of the people was sought to be secured by creating the duties in the Rulers as part of (Rajadharma, the Constitutional Law of Ancient Bharat-It “applied to all the Rulers who might be ruling in any part of the territory of Bharat.<blockquote>क्षत्रियस्य परो धर्मः प्राजानां एव पालनम् । निर्दिष्टफलभोक्ता हि राजा धर्मेण युज्यते । । ७.१४४ । ।<ref name=":3">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%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7]</ref></blockquote><blockquote>''kṣatriyasya paro dharmaḥ prājānāṁ eva pālanam । nirdiṣṭaphalabhoktā hi rājā dharmeṇa yujyate । । 7.144 । ।''</blockquote>“The highest duty of a king is to protect his people. The king, who receives the prescribed taxes [from his subjects] and protects them alone acts according to Dharma” [Manu, Ch. VI, Vs. 143-144].

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> It shows that law is supreme. And the Raja was duty-bound to give full protection to his people. In fact, along with this general provision, 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.

 

In Kamandaka, an important authority on Rajadharma, there has been a specific provision which gave paramount importance to the duty of the kings to afford full protection against injustice to individual, whoever the person it may be, who inflicted injury or was attempting to inflict injury as is obvious from the following verse:<blockquote>आयुक्तकेभ्यश्चौरेभ्यः परेभ्यो राजवल्लभात् | पृथिवीपतिलोभाच्च प्रजानां पञ्चधा भयम् ||5.8.81|| पञ्चप्रकारमप्येतदपोह्य नृपतिर्भयम् |<ref>T. Ganapati Sastri (1912), [https://archive.org/details/in.ernet.dli.2015.281069/page/n113/mode/2up Nitisara of Kamandaka], Trivandrum Sanskrit Series no.14, Trivandrum.</ref></blockquote><blockquote>''āyuktakebhyaścaurebhyaḥ parebhyo rājavallabhāt | pr̥thivīpatilobhācca prajānāṁ pañcadhā bhayam ||5.8.81|| pañcaprakāramapyetadapohya nr̥patirbhayam |''</blockquote>Meaning: The subjects require protection against wicked officers of the Raja, thieves, enemies of the Raja, royal favourites (such as the queen, princes etc.), and more than all, against the greed of the Raja himself. The Raja should ensure that the people are free from these fears.<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>

 

It shows that law is supreme. No one is an exception, not even the king himself. The doctrine “king can do no wrong” was not at all accepted in Rajadharma. He was in duty-bound to give full protection to his people. While this is a general provision, there were also certain specific provisions which would throw considerable light on the importance given to the human right to protection. They include, 

* Duty to restore stolen property or to pay its value

<blockquote>चौरैर्हृतं प्रयत्नेन स्वरूपं प्रतिपादयेत् । तदभावे तु मूल्यं स्यादन्यथा किल्विषी नृपः ।। ८१६ ।।</blockquote><blockquote>लब्धेऽपि चौरे यदि तु मोषस्तस्मान्न लभ्यते । दद्यात्तं अथ वा चौरं दापयेत्तु यथेष्टतः ।। ८१७ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%87%E0%A4%AF%E0%A4%AE%E0%A5%8D Steyam]</ref></blockquote><blockquote>''caurairhr̥taṁ prayatnena svarūpaṁ pratipādayet । tadabhāve tu mūlyaṁ syādanyathā kilviṣī nr̥paḥ ।। 816 ।।''</blockquote><blockquote>''labdhe'pi caure yadi tu moṣastasmānna labhyate । dadyāttaṁ atha vā cauraṁ dāpayettu yatheṣṭataḥ ।। 817 ।।''</blockquote>“The king should cause restoration of stolen property to the owner. If it is not possible to restore the same property he must pay the owner the price of the stolen property.

 

If the thief is caught, but the stolen property is not recovered from him, either the thief must be made to pay the price, if possible, or the king himself must pay it.” [Katyayana, pp. 816-817]

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

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

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. It reads:<blockquote>पाषण्डनैगमश्रेणी पूगव्रातगणादिषु । संरक्षेत्समयं राजा दुर्गे जनपदे तथा ॥१०.२॥<ref>Narada Smrti, Vyavahara Padani, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%A6%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B5%E0%A4%B9%E0%A4%BE%E0%A4%B0%E0%A4%AA%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A4%BF/%E0%A4%B8%E0%A4%AE%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A8%E0%A4%AA%E0%A4%BE%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE Samasyanapakarma].</ref></blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning : The Raja should afford protection to compacts of associations of believers of [[Vedas (वेदाः)|Veda]] (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.

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. It reads:<blockquote>पाषण्डनैगमश्रेणी पूगव्रातगणादिषु । संरक्षेत्समयं राजा दुर्गे जनपदे तथा ॥१०.२॥<ref>Narada Smrti, Vyavahara Padani, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%A6%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B5%E0%A4%B9%E0%A4%BE%E0%A4%B0%E0%A4%AA%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A4%BF/%E0%A4%B8%E0%A4%AE%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A8%E0%A4%AA%E0%A4%BE%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE Samasyanapakarma].</ref></blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning : The Raja should afford protection to compacts of associations of believers of [[Vedas (वेदाः)|Veda]] (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.