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Trivarga and Human Rights (Samskrit: त्रिवर्गाधारिताः मानवीयाधिकाराः) discusses the Bharatiya values regarding human rights that evolved on the basis of the Trivarga doctrine.<ref name=":0" />

{{One source}}[[Trivarga (त्रिवर्गः)|Trivarga]] and Human Rights (Samskrit: त्रिवर्गाधारिताः मानवीयाधिकाराः) discusses the Bharatiya [[Values Based On Dharma (धर्माधिष्ठितगुणाः)|values]] regarding human rights that evolved on the basis of the Trivarga doctrine.<ref name=":0" />

==परिचयः ॥ Introduction==

==परिचयः ॥ Introduction==

Fundamental rights represent the basic values cherished by the people of Bharata since the Vedic times and are intended to protect the dignity of the individual and create conditions in which every human being can develop his/her personality to the fullest extent. These bharatiya values regarding human rights perhaps, have the oldest ancestry. The Rigveda which is regarded as the ancient most source of knowledge, declares that all human beings are brothers and equal. While the Atharvanaveda declared that all human beings have equal right over water and food (ie. natural resources). Thus, Vedas including the Upanishads (Shruti) were the primordial source of ‘Dharma’ which is a compendious term for all the human rights and duties. The observance of Dharma was regarded as essential for securing peace and happiness to individuals as well as the society. And the duty to conform to Dharma in acquisition of wealth and fulfillment of desires that intended to protect the basic human rights of all, was the injunction of Trivarga.<ref name=":0" />

Fundamental rights represent the basic values cherished by the people of [[Bharatavarsha (भरतवर्षम्)|Bharata]] since the Vedic times and are intended to protect the dignity of the individual and create conditions in which every human being can develop his/her personality to the fullest extent. These bharatiya values regarding human rights perhaps, have the oldest ancestry. The [[Rigveda (ऋग्वेदः)|Rigveda]] which is regarded as the ancient most source of knowledge, declares that all human beings are brothers and equal. While the [[Atharvaveda (अथर्ववेदः)|Atharvanaveda]] declared that all human beings have equal right over water and food (ie. natural resources). Thus, [[Vedas (वेदाः)|Vedas]] including the [[Upanishads (उपनिषदः)|Upanishads]] ([[Shruti (श्रुतिः)|Shruti]]) were the primordial source of ‘[[Dharma (धर्मः)|Dharma]]’ which is a compendious term for all the human rights and duties. The observance of Dharma was regarded as essential for securing peace and happiness to individuals as well as the society. And the duty to conform to Dharma in acquisition of wealth and fulfillment of desires that intended to protect the basic human rights of all, was the injunction of Trivarga.<ref name=":0" />

==कर्तव्याधारिताः अधिकाराः ॥ Duty based Rights==

==कर्तव्याधारिताः अधिकाराः ॥ Duty based Rights==

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

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

*duty of every individual in a family towards other individuals in the family as well as towards other members of the society

*duty of every individual in a family towards other individuals in the family as well as towards other members of the society

*duty of the State towards citizens and the duty of the citizens towards the State

*duty of the State towards citizens and the duty of the citizens towards the State

This revealed that the creation of a duty in one individual necessarily resulted in the creation of right in another individual and the protection of such right. Therefore, instead of making right as the foundation of social life and establishing a right based society, the ancient philosophers of Bharata preferred to establish a duty-based society where the right given to an individual is the right to perform his duty. This is the basic value of life evolved through Vedic times that is incorporated in the most popular and significant declaration of the Bhagavad Gita that reads, <blockquote>कर्मण्येवाधिकारस्ते ॥२.४७॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 2 (Sankhya Yoga)]</ref> ''karmaṇyevādhikāraste ॥2.47॥''</blockquote>Meaning: Your right is to perform your duty.

This revealed that the creation of a duty in one individual necessarily resulted in the creation of right in another individual and the protection of such right. Therefore, instead of making right as the foundation of social life and establishing a right based society, the ancient philosophers of Bharata preferred to establish a duty-based society where the right given to an individual is the right to perform his duty. This is the basic value of life evolved through Vedic times that is incorporated in the most popular and significant declaration of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] that reads, <blockquote>कर्मण्येवाधिकारस्ते ॥२.४७॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 2 (Sankhya Yoga)]</ref> ''karmaṇyevādhikāraste ॥2.47॥''</blockquote>Meaning: Your right is to perform your duty.

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:

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.  

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.  

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">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>

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 (अर्थशास्त्रम्)|Arthashastra]] written by Kautilya which is an authoritative work on [[Raja Dharma (राजधर्मः)|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">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>

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" />

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" />

The importance given to education in ancient Bharata is reflected in the verse composed by the great Sanskrit poet Bhartrhari. He says,<blockquote>विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः ।</blockquote><blockquote>विद्या बन्धुजनो विदेशगमने विद्या परं दैवतं विद्या राजसु पूज्यते न तु धनं विद्याविहीनः पशुः ॥</blockquote><blockquote>''vidyā nāma narasya rūpamadhikaṁ pracchannaguptaṁ dhanaṁ vidyā bhogakarī yaśaḥ sukhakarī vidyā gurūṇāṁ guruḥ ।''</blockquote><blockquote>''vidyā bandhujano videśagamane vidyā paraṁ daivataṁ vidyā rājasu pūjyate na tu dhanaṁ vidyāvihīnaḥ paśuḥ ॥'' </blockquote>Meaning: Education is the special manifestation of man; Education is the treasure which can be preserved without the fear of loss; Education secures material pleasure, happiness and fame; Education is the teacher of teachers; Education is the friend one holds onto in a foreign land; Education is indeed the Supreme being incarnate; it is Education that secures honour at the hands of the State, not money; thus, a man without education is as good as an animal.

The importance given to education in ancient Bharata is reflected in the verse composed by the great Sanskrit poet Bhartrhari. He says,<blockquote>विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः ।</blockquote><blockquote>विद्या बन्धुजनो विदेशगमने विद्या परं दैवतं विद्या राजसु पूज्यते न तु धनं विद्याविहीनः पशुः ॥</blockquote><blockquote>''vidyā nāma narasya rūpamadhikaṁ pracchannaguptaṁ dhanaṁ vidyā bhogakarī yaśaḥ sukhakarī vidyā gurūṇāṁ guruḥ ।''</blockquote><blockquote>''vidyā bandhujano videśagamane vidyā paraṁ daivataṁ vidyā rājasu pūjyate na tu dhanaṁ vidyāvihīnaḥ paśuḥ ॥'' </blockquote>Meaning: Education is the special manifestation of man; Education is the treasure which can be preserved without the fear of loss; Education secures material pleasure, happiness and fame; Education is the teacher of teachers; Education is the friend one holds onto in a foreign land; Education is indeed the Supreme being incarnate; it is Education that secures honour at the hands of the State, not money; thus, a man without education is as good as an animal.

Here, not only is the importance of education to life highlighted, but also a man without education is equated to an animal. This impresses upon everyone the significance of acquiring and disseminating knowledge to the next generation. In fact, the Indian civilisation recognises education as one of the pious obligations of the human society where establishing and administering educational institutions is considered a religious and charitable object rather than a commodity for sale.

Here, not only is the importance of education to life highlighted, but also a man without education is equated to an animal. This impresses upon everyone the significance of acquiring and disseminating knowledge to the next generation. In fact, the Indian civilisation recognises education as one of the [[Rna (ऋणम्)|pious obligations]] of the human society where establishing and administering educational institutions is considered a religious and charitable object rather than a commodity for sale.

The Mahabharata ordains that every individual should discharge four pious obligations ie. towards the Creator, (Deva Rna), ancestors (Pitru Rna), teachers (Rishi Rna) and the Humanity (Manava Rna). Among them, according to the pious obligation of ‘Rishi Rna’ every individual was duty-bound to acquire knowledge and give it back to the society by making useful addition to it and by using it for securing happiness to fellow human beings. Thus, it is by way of creating the pious obligation of Rishi Rna that emphasized on acquisition and dissemination of knowledge that the human right to education of every individual was sought to be created and protected.

The [[Mahabharata (महाभारतम्)|Mahabharata]] ordains that every individual should discharge four pious obligations ie. towards the Creator, (Deva Rna), ancestors (Pitru Rna), teachers (Rishi Rna) and the Humanity (Manava Rna). Among them, according to the pious obligation of ‘Rishi Rna’ every individual was duty-bound to acquire knowledge and give it back to the society by making useful addition to it and by using it for securing happiness to fellow human beings. Thus, it is by way of creating the pious obligation of Rishi Rna that emphasized on acquisition and dissemination of knowledge that the human right to education of every individual was sought to be created and protected.

In fact, this obligation had to be discharged by every individual towards his children not only in pre-primary level but also throughout at every stage and age of his children. However, greater burden lay on teachers from primary level to the highest level. They were required not only to impart knowledge, but also mould the character of an individual so that the knowledge acquired is utilised according to ethics and for the benefit of the society. And this has been discharged by Rishis in ancient Bharata by establishing Gurukulas while, the State supported, respected and honoured them for discharging such an important pious obligation. There are innumerable texts in Samskrit as also other languages which stressed on this duty of parents and teachers to impart education to the younger generation, pointing out that it would be a neglect of duty on their part if they failed to do so.

In fact, this obligation had to be discharged by every individual towards his children not only in pre-primary level but also throughout at every stage and age of his children. However, greater burden lay on teachers from primary level to the highest level. They were required not only to impart knowledge, but also mould the character of an individual so that the knowledge acquired is utilised according to ethics and for the benefit of the society. And this has been discharged by Rishis in ancient Bharata by establishing [[Gurukula (गुरुकुलम्)|Gurukulas]] while, the State supported, respected and honoured them for discharging such an important pious obligation. There are innumerable texts in Samskrit as also other languages which stressed on this duty of parents and teachers to impart education to the younger generation, pointing out that it would be a neglect of duty on their part if they failed to do so.

Moreover, the “Hitopadesha” says that education imparts politeness, intellectual politeness secures capacity and suitability, capacity and suitability enable to secure wealth and wealth so secured enables to conform to Dharma which in turn secures Happiness.<blockquote>विद्या ददाति विनयं विनयाद्याति पात्रताम् । पात्राद्धनमाप्नोति धनाद्धर्मं ततः सुखम् ॥</blockquote><blockquote>''vidyā dadāti vinayaṁ vinayādyāti pātratām । pātrāddhanamāpnoti dhanāddharmaṁ tataḥ sukham ॥''</blockquote>Thus, the human right to education is also aimed at securing happiness. Therefore, it should not be confined to literacy. The aim of education should be all-round development of personality inclusive of intellectual, mental, moral and physical so as to make an individual an asset to the human society. This aspect is highlighted in the Chapter on Education ie. Shikshavalli (Lesson eight) of the Taittiriyopanishad. It says, <blockquote>युवा स्यात्साधु युवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।</blockquote><blockquote>''yuvā syātsādhu yuvā'dhyāyakaḥ । āśiṣṭho draḍhiṣṭho baliṣṭhaḥ । tasyeyaṁ pr̥thivī sarvā vittasya pūrṇā syāt । sa eko mānuṣa ānandaḥ ।''</blockquote>Meaning: Happiness is that the youth should be of good character, learned, resolute and strong (morally and physically). Only then will the earth be full of prosperity and wealth. This is the measure of human happiness.

Moreover, the “Hitopadesha” says that education imparts politeness, intellectual politeness secures capacity and suitability, capacity and suitability enable to secure wealth and wealth so secured enables to conform to Dharma which in turn secures Happiness.<blockquote>विद्या ददाति विनयं विनयाद्याति पात्रताम् । पात्राद्धनमाप्नोति धनाद्धर्मं ततः सुखम् ॥</blockquote><blockquote>''vidyā dadāti vinayaṁ vinayādyāti pātratām । pātrāddhanamāpnoti dhanāddharmaṁ tataḥ sukham ॥''</blockquote>Thus, the human right to education is also aimed at securing happiness. Therefore, it should not be confined to literacy. The aim of education should be all-round development of personality inclusive of intellectual, mental, moral and physical so as to make an individual an asset to the human society. This aspect is highlighted in the Chapter on Education ie. Shikshavalli (Lesson eight) of the Taittiriyopanishad. It says, <blockquote>युवा स्यात्साधु युवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।</blockquote><blockquote>''yuvā syātsādhu yuvā'dhyāyakaḥ । āśiṣṭho draḍhiṣṭho baliṣṭhaḥ । tasyeyaṁ pr̥thivī sarvā vittasya pūrṇā syāt । sa eko mānuṣa ānandaḥ ।''</blockquote>Meaning: Happiness is that the youth should be of good character, learned, resolute and strong (morally and physically). Only then will the earth be full of prosperity and wealth. This is the measure of human happiness.

Even during and after winning wars, certain human rights were required to be respected and protected. These were enumerated in the form of rules of warfare and rules regarding the treatment and protection of the conquered people.  

Even during and after winning wars, certain human rights were required to be respected and protected. These were enumerated in the form of rules of warfare and rules regarding the treatment and protection of the conquered people.  

Manusmrti clearly declared the law for warriors which a Kshatriya must not transgress, if he were to remain unblemished, while fighting with his foes in the battlefield. They are as follows: <blockquote>न कूटैरायुधैर्हन्याद्युध्यमानो रणे रिपून् । न कर्णिभिर्नापि दिग्धैर्नाग्निज्वलिततेजनैः । । ७.९० । ।</blockquote><blockquote>न च हन्यात्स्थलारूढं न क्लीबं न कृताञ्जलिम् । न मुक्तकेशं नासीनं न तवास्मीति वादिनम् । । ७.९१ । ।</blockquote><blockquote>न सुप्तं न विसंनाहं न नग्नं न निरायुधम् । नायुध्यमानं पश्यन्तं न परेण समागतम् । । ७.९२ । ।</blockquote><blockquote>नायुधव्यसनप्राप्तं नार्तं नातिपरिक्षतम् । न भीतं न परावृत्तं सतां धर्मं अनुस्मरन् । । ७.९३ । ।</blockquote><blockquote>एषोऽनुपस्कृतः प्रोक्तो योधधर्मः सनातनः । अस्माद्धर्मान्न च्यवेत क्षत्रियो घ्नन्रणे रिपून् । । ७.९८ । ।<ref name=":3" /></blockquote><blockquote>''na kūṭairāyudhairhanyādyudhyamāno raṇe ripūn । na karṇibhirnāpi digdhairnāgnijvalitatejanaiḥ । । 7.90 । ।''</blockquote><blockquote>''na ca hanyātsthalārūḍhaṁ na klībaṁ na kr̥tāñjalim । na muktakeśaṁ nāsīnaṁ na tavāsmīti vādinam । । 7.91 । ।''</blockquote><blockquote>''na suptaṁ na visaṁnāhaṁ na nagnaṁ na nirāyudham । nāyudhyamānaṁ paśyantaṁ na pareṇa samāgatam । । 7.92 । ।''</blockquote><blockquote>''nāyudhavyasanaprāptaṁ nārtaṁ nātiparikṣatam । na bhītaṁ na parāvr̥ttaṁ satāṁ dharmaṁ anusmaran । । 7.93 । ।''</blockquote><blockquote>''eṣo'nupaskr̥taḥ prokto yodhadharmaḥ sanātanaḥ । asmāddharmānna cyaveta kṣatriyo ghnanraṇe ripūn । । 7.98 । ।''</blockquote>Meaning:  

[[Manusmrti (मनुस्मृतिः)|Manusmrti]] clearly declared the law for warriors which a Kshatriya must not transgress, if he were to remain unblemished, while fighting with his foes in the battlefield. They are as follows: <blockquote>न कूटैरायुधैर्हन्याद्युध्यमानो रणे रिपून् । न कर्णिभिर्नापि दिग्धैर्नाग्निज्वलिततेजनैः । । ७.९० । ।</blockquote><blockquote>न च हन्यात्स्थलारूढं न क्लीबं न कृताञ्जलिम् । न मुक्तकेशं नासीनं न तवास्मीति वादिनम् । । ७.९१ । ।</blockquote><blockquote>न सुप्तं न विसंनाहं न नग्नं न निरायुधम् । नायुध्यमानं पश्यन्तं न परेण समागतम् । । ७.९२ । ।</blockquote><blockquote>नायुधव्यसनप्राप्तं नार्तं नातिपरिक्षतम् । न भीतं न परावृत्तं सतां धर्मं अनुस्मरन् । । ७.९३ । ।</blockquote><blockquote>एषोऽनुपस्कृतः प्रोक्तो योधधर्मः सनातनः । अस्माद्धर्मान्न च्यवेत क्षत्रियो घ्नन्रणे रिपून् । । ७.९८ । ।<ref name=":3" /></blockquote><blockquote>''na kūṭairāyudhairhanyādyudhyamāno raṇe ripūn । na karṇibhirnāpi digdhairnāgnijvalitatejanaiḥ । । 7.90 । ।''</blockquote><blockquote>''na ca hanyātsthalārūḍhaṁ na klībaṁ na kr̥tāñjalim । na muktakeśaṁ nāsīnaṁ na tavāsmīti vādinam । । 7.91 । ।''</blockquote><blockquote>''na suptaṁ na visaṁnāhaṁ na nagnaṁ na nirāyudham । nāyudhyamānaṁ paśyantaṁ na pareṇa samāgatam । । 7.92 । ।''</blockquote><blockquote>''nāyudhavyasanaprāptaṁ nārtaṁ nātiparikṣatam । na bhītaṁ na parāvr̥ttaṁ satāṁ dharmaṁ anusmaran । । 7.93 । ।''</blockquote><blockquote>''eṣo'nupaskr̥taḥ prokto yodhadharmaḥ sanātanaḥ । asmāddharmānna cyaveta kṣatriyo ghnanraṇe ripūn । । 7.98 । ।''</blockquote>Meaning:  

* May the ruler not strike with concealed weapons, nor with weapons which are spiked, poisoned or the points of which are blazed with fire.

* May the ruler not strike with concealed weapons, nor with weapons which are spiked, poisoned or the points of which are blazed with fire.

* When he is on a chariot, he should not strike the one who is on ground. Nor should he strike a person who is an eunuch, who has surrendered, is fleeing from the battlefield, is sitting or accepts defeat.

* When he is on a chariot, he should not strike the one who is on ground. Nor should he strike a person who is an eunuch, who has surrendered, is fleeing from the battlefield, is sitting or accepts defeat.

* Having fully ascertained the wishes of all the conquered people, let him (conqueror) place a relative of the vanquished ruler on the throne, imposing necessary conditions.

* Having fully ascertained the wishes of all the conquered people, let him (conqueror) place a relative of the vanquished ruler on the throne, imposing necessary conditions.

* Let him (conqueror) give recognition to the lawful customs of the inhabitants just as they state them (to be) and let him honour the new ruler (so appointed) and his personal attendants with precious gifts.

* Let him (conqueror) give recognition to the lawful customs of the inhabitants just as they state them (to be) and let him honour the new ruler (so appointed) and his personal attendants with precious gifts.

The observance of this Dharma is evidenced in Ramayana by the coronation of Vibhishana, the brother of Ravana, and in Mahabharata by the coronation Sahadeva, the son of Jarasandha, after both Ravana and Jarasandha were killed for their misdeeds.

The observance of this Dharma is evidenced in [[Ramayana (रामायणम्)|Ramayana]] by the coronation of Vibhishana, the brother of Ravana, and in Mahabharata by the coronation Sahadeva, the son of Jarasandha, after both Ravana and Jarasandha were killed for their misdeeds.

Not only that, the Katyayana Smrti also makes provisions for the protection of the conquered people. It says, <blockquote>दुष्टस्यापि नरेन्द्रस्य तद्राष्ट्रं न विनाशयेत् । न प्रजानुमतो यस्मादन्यायेषु प्रवर्तते ।। ०२१ ।।<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%B0%E0%A4%BE%E0%A4%9C%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%83 Raja Dharma]</ref></blockquote><blockquote>''duṣṭasyāpi narendrasya tadrāṣṭraṁ na vināśayet । na prajānumato yasmādanyāyeṣu pravartate ।। 021 ।।''</blockquote>Meaning: Even when the conquered ruler has acted wrongly, the conqueror should not ruin his Country, since he would not have had the concurrence of his people for his misdeeds.

Not only that, the Katyayana Smrti also makes provisions for the protection of the conquered people. It says, <blockquote>दुष्टस्यापि नरेन्द्रस्य तद्राष्ट्रं न विनाशयेत् । न प्रजानुमतो यस्मादन्यायेषु प्रवर्तते ।। ०२१ ।।<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%B0%E0%A4%BE%E0%A4%9C%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%83 Raja Dharma]</ref></blockquote><blockquote>''duṣṭasyāpi narendrasya tadrāṣṭraṁ na vināśayet । na prajānumato yasmādanyāyeṣu pravartate ।। 021 ।।''</blockquote>Meaning: Even when the conquered ruler has acted wrongly, the conqueror should not ruin his Country, since he would not have had the concurrence of his people for his misdeeds.

== References ==

== References ==

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