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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.

And similar sentiment is echoed by Article 18 of the Declaration of Human Rights.<ref name=":0" />

And similar sentiment is echoed by Article 18 of the Declaration of Human Rights.<ref name=":0" />

===Right to Social Security===

===Right to Social Security===

All individuals do not possess the capacity or resources to lead a happy life. Many individuals suffer from abject poverty, want of education or earning capacity, physical or mental deformity, disease, old age, loss of earning member of the family etc. But all such individuals have the basic human right to happiness. This right is sought to be protected by creating duty in individuals on whom they depend as also on the State. Mahabharata verse which declared rules of “Dharma” included the duty of an individual to maintain his dependents.<blockquote>अक्रोधः सत्यवचनं संविभागः क्षमा तथा । प्रजनः स्वेषु दारेषु शौचमद्रोह एव च ॥१२.५९.९॥ आर्जवं भृत्यभरणं नवैते सार्ववर्णिकः ।<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%B5-059 Adhyaya 59]</ref></blockquote><blockquote>''akrodhaḥ satyavacanaṁ saṁvibhāgaḥ kṣamā tathā । prajanaḥ sveṣu dāreṣu śaucamadroha eva ca ॥12.59.9॥ ārjavaṁ bhr̥tyabharaṇaṁ navaite sārvavarṇikaḥ ।''</blockquote>“Truthfulness, to be free from anger, sharing wealth with others, (Samvibhaga) forgiveness, procreation of children from one’s wife alone [sexual morality] purity, absence of enmity, straightforwardness, maintaining persons dependent on oneself are the nine rules of Dharma of persons belonging to all the varnas. [M.B. Shantiparva, Ch, 60-7-8]

All individuals do not possess the capacity or resources to lead a happy life. Many individuals suffer from abject poverty, want of education or earning capacity, physical or mental deformity, disease, old age, loss of earning member of the family etc. But all such individuals have the basic human right to happiness. This right is sought to be protected by creating duty in individuals on whom they depend as also on the State.  

It may be noticed that the duty to share the wealth. with others [Samvibhaga] as also the duty to maintain one’s dependents [Brithya bharanam] are declared as the rules of Dharma. This perhaps is the best form of social security provided in Bharatiya civilization and culture, without throwing any burden on the State. This duty was rooted in the two basic values of life namely selflessness and sacrifice. Swamy Vivekananda declared that these are our National values in the following words:

It may be noticed that the Mahabharata verse (Shanti Parva, Adhyaya 59.9)<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%B5-059 Adhyaya 59]</ref> which declared rules of “Dharma” included in itself ''saṁvibhāga'' (the duty to share wealth with others) and ''bhr̥tyabharaṇa'' (the duty of an individual to maintain his dependents). It is a matter of pride that in the Bharatiya civilization, an individual earning member never thought only of himself, his wife and children. He always considered it his sacred duty or pious obligation to maintain his aged parents, unemployed or minor brothers and sisters, widowed sisters if any or any other member of the family or those members who are physically or mentally handicapped. He used to provide shelter, food, clothing, medicine, education, perform marriage etc. and never considered it as a burden. For, this duty was rooted in two basic values of life namely selflessness and sacrifice which were declared as the National values of Bharata by Swami Vivekananda when he said,

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

This is perhaps the best form of social security provided in Bharatiya civilization and culture, without throwing any burden on the State. In fact, the provision on this aspect in the Universal Declaration of Human Rights is Article 22 which reads as,

“Every one as a member of society, has the right to social security and is entitled to realization, through national effort and international cooperation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.”

Thus, right to social security as a human right recognised in Bharatiya Culture holds good for all times and for the entire humanity. However, what is exceptional here is that instead of throwing the entire burden of social security on the exchequer (ie. the royal or national treasury), it is delineated to be borne by the earning member of a family.<ref name=":0" />

“The national ideals of India are renunciation and service. ____ Intensify her in those channels, and the rest will take  care of itself’. [India and her Problems, p.10]

== मानवीयाधिकाराणां रक्षणम् ॥ Protection of human rights ==

Human rights were regarded as sacrosanct in the land of Bharata since times immemorial. This is evidenced by the provisions envisaged for the protection of human rights under various circumstances. For example, human rights were secured even when a person was apprehended by public servants for offences alleged to have been committed by him or even after conviction and sentenced to undergo imprisonment. The Kautiliya Arthashastra says,  <blockquote>धर्मस्थीयाशरकान्निसारयतो बन्धगाराच्छ्ययासनभेजनोच्चार सञ्चारं रोधबन्धनेषु त्रिपणोत्तरादण्डाः कर्तुः कारयितृषु बन्ध नागारात्सर्वस्व बधश्च ।</blockquote><blockquote>''bandhagārācchyayāsanabhejanoccāra sañcāraṁ rodhabandhaneṣu tripaṇottarādaṇḍāḥ kartuḥ kārayitr̥ṣu bandha nāgārātsarvasva badhaśca ।''</blockquote>Meaning: An officer who obstructs or causes to obstruct prisoners in their daily routine such as sleeping, sitting, eating, etc., shall be liable for punishment with fines ranging from 3 panas and upwards.

It is a matter of pride that in Indian civilization this duty or pious obligation has been discharged in an exemplary manner. An individual earning member never thought of himself or his wife and children alone and considered others as burden. He always considered that it was his sacred duty to maintain aged parents, unemployed or minor brothers and sisters, widowed sisters if any or any other member of the family or those members who are physically or mentally handicapped. He used to provide shelter, food, clothing, medicine, education, perform marriage etc. He never considered it as a burden.

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.  

The provision on this aspect in the Universal Declaration of Human Rights is Article 22, which reads:

* 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.

* Similarly, he should not strike the one who is sleeping, who has lost his armour, is naked, is only a spectator or who is engaged in fighting with another.

* Nor should he strike the one whose weapons are broken, who is afflicted with sorrow, is grievously wounded, or the one who is in fear.

These are the restrictions on an honourable warrior which every soldier is required to remember during war and fight only in accordance with Dharma. That is why war is referred to by the term Dharma Yuddha in the Bharatiya Civilisation.

“Every one as a member of society, has the right to ‘social security and is entitled to realization, through national effort and international cooperation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.”

* 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.

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.

Thus, right to social security as a human right recognised in Bharatiya Culture holds good for all times and to the entire — humanity. But, the special feature was instead of throwing the entire burden of social security on the exchequer (royal or national treasury), it has to be borne by the earning member of a family.<ref name=":0" />

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.

Protection of human rights even when a person was —apprehended by public servants for offences alleged to havebeen committed by him or even after conviction and sentenced to undergo imprisonment was also envisaged. One of the provisions set out hereinafter throw considerable light on this topic.

Laying down of such humane rules to be observed during and after war is the best proof for the level of development and respect for human rights that has evolved out of the doctrine of Trivarga. Thus, it is indisputable that restoration of the Trivarga doctrine reflecting the basic values of life cherished in Bharata since ancient times is the solution to all social and political maladies that any Nation could be afflicted with.<ref name=":0" />

 

 

 

 

 

 

 

 

Laying down of such humane rules to be observed during and after war is the high watermark of the development and respect for human rights.

 

The observance of this Dharma is evidenced in Ramayana, by coronating Vibhishana the brother of Ravana after the latter was killed for his misdeed and in Mahabharata in coronating Sahadeva son of Jarasandha after the latter was killed for his misdeeds.<ref name=":0" />

 

In conclusion, it is indisputable that restoration of doctrine of trivarga alone is the panacea for all social and political maladies with which the Nation is afflicted.

 

In this important aspect, all should strive for the interest of all with full cooperation and dedication.

 

Let all be happy.<ref name=":0" />

== References ==

== References ==

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