Difference between revisions of "Values Based On Dharma (धर्माधिष्ठितगुणाः)"

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Values based on [[Dharma (धर्मः)|Dharma]] (Samskrit: धर्माधिष्ठितगुणाः) refers to the virtues enumerated in various texts as fundamentals or characteristics of dharma that are prescribed to be practiced by all. These virtues help an individual realise what should be done and what should not be done. And helps one secure real happiness and harmony in life.
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== New title : Values of Bharatiya life ==
 
  
== परिचय || Introduction ==
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There are many main and subsidiary values of life, traditions and customs envisioned in the bharatiya parampara. All of them fall within the framework of Dharma and were in fact, evolved on the basis of certain fundamental principles. These fundamental values that are based on a dharmik view of life are discussed in this article.
Based on 'Dharma' and the doctrine of Trivarga, certain basic values of life were evolved and assiduously sustained through out the history of Bharat. These values were intended to ensure the good and happiness of all, not only in this land but in the entire world. This culture constitute our rich heritage and wealth which is more valuable than all the material wealth of the world. Further it is this culture which has established unity in diversity and it is this cultural bond which has welded the people of this Land into a Nation.
 
  
Though various factors such as language, religion or common aspirations etc., might constitute a basis for the formation of or bringing into existence a Nation, the most essential of them are :-
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== परिचयः ॥ Introduction<ref name=":2">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> ==
# A common territory which people concerned have made their home and existence of filial attachment between the territory and the people, and
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Based on 'Dharma' and the doctrine of [[Trivarga (त्रिवर्गः)|Trivarga]], certain basic values of life were evolved and sustained with great care and perseverance through out the history of [[Bharatavarsha (भरतवर्षम्)|Bharata]]. These values were intended to ensure the good and happiness of all, not only in this land but in the entire world. This culture constitutes our rich heritage and wealth which is more valuable than all the material wealth of the world. Further, it is this culture which has established unity in diversity and it is this cultural bond which has welded the people of this Land into a Nation.
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The most essential factors that constitute a basis for the formation of or bringing into existence a Nation are,
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# A common territory which people concerned have made their home and existence of familial attachment between the territory and the people.
 
# Common values of life evolved and cherished by the people.
 
# Common values of life evolved and cherished by the people.
The people and the territory which is their homeland together constitutes the body of a Nation whereas the values of life evolved by the people, constitute its soul. Both together constitute "National Life". If one of the two disappears, the Nation dies, for the Body without the soul is a corpse and the soul without a body is a Ghost.
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The people and the territory which is their homeland together constitutes the body of a Nation whereas the values of life evolved by the people, constitute its quintessence. And both together constitute "National Life". In fact, common values of life i.e., culture evolved by the people living in a specific territory, constitute not only national vitality but also national identity. Therefore, as long as they are preserved, the nation survives. Highlighting this aspect, Swami Vivekananda, the harbinger of our National renaissance, says,<blockquote>''"If any nation attempts to throw off its National vitality, the direction which has become its own through the transmission of centuries, that Nation dies, if it succeeds in the attempt."'' </blockquote>And the greatest satisfaction for the people of Bharata has been that all our values that are the basis of our nationalism, have withstood the test of time over several centuries. Such sustenance of the National Vitality and identity has been possible only because it is firmly based on noble values which are the very life breath of our people.  
 
 
Common values of life i.e., culture evolved by the people living in a specific territory, constitute not only national vitality but also national identity. so long as they are preserved the nation survives. If destroyed, the Nation dies.
 
 
 
This aspect is highlighted by Swami Vivekananda, the harbinger of our National renaissance :
 
 
 
If any nation attempts to throw off its National vitality, the direction which has become its own through the transmission of centuries, that Nation dies, if it succeeds in the attempt.(INDIA AND HER PROBLEMS.p.8)
 
 
 
The greatest satisfaction for the people of Bharath has been that though attempts were made and are being made, by some deliberately, and by others out of ignorance and/or under Western influence, to destroy all our values evolved from ancient times which are the basis of our nationalism they have not been successful in destroying our National Vitality and identity. Our Nationalism, has withstood both political and social onslaughts on it, for several centuries as it is firmly based on noble values which are the very life breath of our people.
 
 
 
=== Vasudeva Kutumbakam (WORLD IS ONE FAMILY) ===
 
Though it is natural that for historical, cultural civilizational, linguistic reasons there had always been many nations/states, the basic philosophy that all living beings are children of God is deep rooted. Therefore, anyone who considered some one as his own and others not as his own, was dubbed as petty minded. This value is expressed in the '''Hitopadesha'''.
 
 
 
'''v;a fut% ijks osfr x.kuk y?kqpsrlkeà mnkjpfjrkuka rq olq/kSo dqVqEcdeÃA'''
 
 
 
Those who think "He is mine", "He is not", are petty minded". Those who are large hearted regard the world as one family.''' "'''
 
 
 
If the people constituting different nations understand this value, and act ill that spirit, there will be friendly and harmonious relationship among the nations of the world, and the enormous defence budget of all the nations can be drastically reduced and humanity will enjoy greater happiness.
 
Thus our national stream continued to flow even during foreign rule, because for us national idealism was primary, and statehood, political power was secondary. It is through this cultural bond that we the people of this country became a nation and are surviving as a nation.
 
This aspect has been forcefully brought forth by the Supreme Court in the case of Pradeep Jain Vs. Union of India (A.I.R. 1984 S.C. 1420), while expounding the basis which has made the people living in this vast sub-continent a nation, in the following words:
 
The history of India over the past centuries bears witness to the fact that India was at no time a single political unit. Even during the reign of the Maurya dynasty, though a large part of the country was under the sovereignty of the Maurya kings, there were considerable portions of the territory which were under the rule of independent kingdoms. So also during the Moghul rule which extended over large parts of the territory of India, there were independent rulers who enjoyed political sovereignty over the territories of their respective kingdoms. It is an interesting fact of history that India was forged into a nation neither on account of common language nor on account of the continued existence of a single political regime over its territories but on account of a common culture evolved over the centuries. It is cultural unity -something more fundamental and enduring than any other bond which may unite the people of a country together -which has welded this country into a nation.
 
Thus, it is the samskriti (culture) which was evolved in this country from times immemorial which not only welded the people of this country into a nation but also made it invincible and consequently the country has survived, despite all sorts of onslaughts to which it was subjected to from time to time during the last nearly one thousand years.
 
Sarvajna Narayana in his "Hitopadesha" (words of wisdom) in his inimitable style expounds the distinction between human beings and animals and says that man's legitimate claim to superiority over the animals would be valid only if he conforms to Dharma. The verse reads:<blockquote>"'''vkgkjfunzkHk;eSFkquapA lkekU;esrr i'kqfHkuZjk.kkeà /keksZ fg rs"kkef/kdks fo'ks"kks /kesZ.k ghuk% i'kqfHkLlekuk%AA'''
 
 
 
"</blockquote><blockquote>"Consumption of food, sleep, fear, and enjoyment of sex are common to man and animal. But, 'Dharma' is a special attribute of man. Bereft of 'Dharma', man is equal to animal.Therefore everyone should conform to dharma (right conduct). Otherwise he is no better than an animals.
 
"</blockquote>With this backgroupd if we examine the values of life evolved in Bharat which are collectively called Dharma, they are of universal application. It is Manava Dharma, also now coloquially called Hindu dharma, which is the name given by those belonging to Islam religion who came to this land around 1000 A.D. ; in view of its origin in this land; which they called Hindustan. It is no religion. Instruction in those values would not constitute religious instruction. This position can be made clear by posing the following question:
 
Whether the rules of Dharma that :
 
1. Everyone should tell the truth; 2. No one should indulge in violence against other living beings; 3. No one should acquire illegitimate wealth; 4. Every one should establish control over his senses; 5. There should be purity in thought, speech and deed; 6. Everyone should render service to other individuals; 7. Every one should eschew selfishness and greed. 8. The world should be regarded as one family,
 
can be regarded as applicable to persons belonging to any particular religion? The answer must be in the negative. The above values which originated in this country are applicable to all human beings.
 
Ingraining these values, in every individual through education is the only solution to the evil which the world including our country is now facing.
 
The correct approach therefore is that irrespective of the religion to which the citizens of this country belong, arid practice, which they have the right and liberty, the great values of life evolved from times immemorial in this country which are of eternal value and which alone call ingrain character and love towards other human beings and also all the living beings is our rich heritage, should be inculcated in all citizens.
 
All the values of life evolved in this land are collectively called Dharma or Sanatana Dharma and their practice gave rise to our culture, 'the Bharatiya Samskriti' This also came to be known as Hinduism (Hindutva) for historical reasons as stated by Kerry Brown in his celebrated work "The Essential Teachings of Hinduism". He says:
 
"The term "Hindu" was first used by the medieval Muslim invaders to describe the dwellers of the Indus valley. But the culture we now know as Hinduism and which the Indians call Sanatana Dharma -Eternal law predates that label by thousands of years. It is more than a religion in the doctrinal sense that the west understands religion. One can believe in any God or no God and still be a Hindu. It is away of life, a state of mind".
 
It is this culture, which comprises our values of life. The resurrection of these values alone provides the remedy for all the ills afflicting our National life as also humanity.
 
Even in the face of such noble ideals, and large heartedness, of our nation, estrangement was brought about between a section of the people, viz., the Muslims and the rest, on the basis of religious intolerance which ultimately resulted in the division of the country into two nations; Hindustan and Pakistan. This injury inflicted on the nation was the price paid for securing political independence. This proved to be very costly.
 
Despite such unfortunate partition of our Motherland, the deep rooted, unshakable, everlasting principles which are an inseparable part of our civilization and culture, from times immemorial which as indicated earlier is collectively called "Dharma", the people of this part of the country gave secularism a pride of place in our constitution.
 
A careful study of the provisions of the Constitution shows that the broadest philosophy essential for peaceful co-existence of all the citizens evolved from times immemorial in this ancient land of ours as also the requirement of fostering and ensuring feeling of fraternity among the people and unity and the integrity of the nation, has been given top priority in the constitution. These objectives among others, are summed up in the preamble. It reads:
 
We the people of India, having solemnly resolved to constitute India into a (sovereign socialist, secular democratic republic) and also to secure to all its citizens; Justice, social, economic, political, liberty of thought, expression, belief faith and worship; Equality of status and of opportunity; and to promote among them all; Fraternity assuring the dignity of the individuals and the unity and integrity of the Nation.
 
It is the same dharma, which is colloquially called Hindu Dharma or Hinduism just as Bharat is called Hindustan, which has inspired us not to opt for a theocratic state, Just as Rule of Law is said to be the sworn enemy of caprice, Dharma or Hinduism is the sworn enemy of theocracy. It is in view of the sway of Dharma that Secularism has been made one of the elements of the basic structure of our constitution. despite Islamic states established in Pakistan and Bangladesh. Therefore, it is clear that so long as Dharma has sway, Secularism survives and it gets destroyed the moment Dharma loses its primacy.
 
Hence, it is our duty to resurrect, protect and preserve "Dharma" not only to safeguard national interest but also in the interest of humanity as a whole.
 
 
 
== The Country ==
 
 
 
As far as the first aspect is concerned, all our ancient literature gave respectful description of the country and its special features. The second chapter of Manu Smriti gives the description of different parts of our mother land.
 
 
 
<blockquote>"'''ljLorhn`'k}R;ksnsZou|ks;ZnUrjeÃA ra nsofufeZra ns'ka czãkor± izp{krsAA dq#{ks=a p eRL;k'p ikŒpkyk% 'kwjlsudk%AA ,"k cziãf"kZns'kks oS czãkorkZnuUrj%AA fgeof}U/;;kseZ/;a rRizkfXou'kuknfiAA izR;xso iz;kxkPp e/;ns'k% izdhfrZr%AA vkleqnzkÙkq oS iwokZnkleqnzkPp ifÜpekrÃA r;ksjsokUrja fx;ksZjk;kZor± fonqcqZ/kk%AA'''
 
MANU2-17-19-21
 
The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta.
 
Kurukshetra, Matsya, Panchala and Shurasena are the regions which go by the name of Brahmarshi Desha.
 
The country to the north of which lie the Himalaya mountains, and to the South of which are the Vindhya Mountains and to the east of which there is an area called Vinashana in which area the river Saraswati is hidden and to the West of which is Prayag, is called Madhya Desha.
 
The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavartna.
 
 
 
Having given the territorial description of our motherland, Manu 2-20, declares thus :
 
 
 
"</blockquote>''',rÌs'kizlwrL; ldk'kknxztUeu%AA Loa Loa pfj=a f'k{ksju i`fFkO;ka loZekuok%AA'''
 
 
 
In this country, there is great accumulation of knowledge and people from allover the world come here to secure, knowledge from the learned scholars.
 
The above declaration made in Manu really makes everyone of us feel proud of our country. In fact, it is recorded in history that our country was the store house of knowledge; there were many great Universities like Takshashila and Nalanda and people from different parts of the world used to come here to acquire knowledge.
 
Then, we have the verses of Vishnupurana which give the territorial boundaries of the whole country and its name and specify the important mountain ranges.
 
 
 
'''mÙkja ;r leqnzL; fgeknzs'pSo nf{k.keà o"k± r kjra uke Hkkjrh ;= lUrfr%AA'''
 
'''egsUnzks ey;% lá% 'kqfDreku _{kioZr%A foU/;Üp ikfjik=Üp lIrk= dqyioZrk%AA'''
 
 
 
'''CH. III -VERSES 1 AND 3'''
 
 
 
The Country which lies to the north of the seas and to the south of Himalayas, is Bharat, and the people of this Country are 'Bharateeyas'.
 
The other seven main chains of Mountains (in Bharata Varsha) are, Mahendra, Malaya, Sahya, Suktimat, Riksha, Vindhya and Paripatra.
 
In his book "Fundamental Unity of India (pp.1-31) Dr. Radha Kumud Mukherjee, the greatest Bharateeya historian highlights this aspect. He says:
 
The name Bharata Varsha is not a mere geographical expression like the term 'India' having only a physical reference. It has a deep historical significance symbolising a fundamental unity.
 
The Rig- Veda, one of the oldest literary records of humanity, reveals conscious and fervent attempts made by the rishis, those profoundly wise organisers of Hindu polity and culture, to visualise the unity of their mother-country, nay, to transfigure mother earth into a living deity and enshrine her in the loving heart of the worshipper.
 
Thus, there has been a filial attachment between the territory of Bharat and the people. The attachment of an individual to his mother is the highest and she is the dearest, such is also the attachment between the people of this country and the territory of Bharat. The emotional attachment is depicted in the following verse :
 
 
 
'''u es okaNkfLr ;'kfl fo}Ros u p ok lq[ksA izHkqRos uSo ok LoxsZ eks{ks·I;kuannk;dsAA ija rq Hkkjrs tUe ekuoL; p ok i'kks%A fogaxL; p ok tUrks% o`{kik"kk.k;ksjfiAA'''
 
 
 
I am not enamoured of fame, knowledge, luxuries of life, power, or heaven or Moksha, but my desire is to have rebirth in Bharat, as a human being or as an animal or as a bird, or as an insect or at least as a stone.
 
This is the same feeling one has in this country towards his mother expressed in the words "Even if I have seven rebirths let me have you as my mother". Probably emotional attachment cannot be placed higher than this.
 
This concept of love for the motherland among the citizens is the very foundation of every nation. This feeling makes every citizen patriotic and makes him remain loyal to the nation not only in its prosperity but also in its adversity and to dedicate himself to the service of the Nation and offer great sacrifices for the welfare and happiness of the people.
 
There is an ever shining example of love and affection motherland exhibited by Raffia, the great hero of the Ramayana which is expressed in a popular Sanskrit verse. The occasion was this. After the defeat of Ravana in the war his younger brother Laxmana appears to have told Raffia that, instead of returning to Ayodhya, the place where they were insulted and from which they were driven out, they could as well become the rulers of Lanka which was a rich country then. Raffia replied thus :-
 
 
 
'''vfi Lo.kZe;h yadk u es y{e.k jksprsA tuuh tUeHkwfr'p LoxkZnfi xjh;lhAA'''
 
 
 
May be, Laxmana, Lanka is full of gold. But one's mother and the motherland are greater than Heaven.
 
This verse gives expression to Raffia's intense love for his mother and motherland though his coronation was cancelled at the last moment, and he was asked to undergo forest life for fourteen years, and as a result he had suffered great hardship. Though he had won the war against Ravana and could have easily become the King of rich Lanka, he decided to go back to Ayodhya being eager to return to the mother and the motherland like a child eager to join its mother after having been separated for a long time. It is well known that however ugly, illiterate or otherwise deficient, one's mother alone is the dearest person. This is the feeling towards motherland developed in this country as one of the values of life which inspires many to make great sacrifices in the service of the people and the motherland.
 
History has shown that despite the fact that our country was under foreign rule for several centuries, the love for the Country and its people and the deep sense of patriotism remained strong. It is on account of this feeling that the banner of revolt against foreign rule was raised, repeatedly, and, ultimately the nation was successful in overthrowing it. As we all know just two slogans "VANDE MATARAM" and "BHARAT MATA KI JAI" (SALUTATION TO MOTHER INDIA) inspired lakhs of youths to sacrifice their all during the freedom struggle.
 
This feeling towards the motherland alone preserves and protects our national unity. From this point of view, Bharat Mata should be the murti or vigraha to be adored and worshipped by all the citizens and singing in praise of her should be the common song to
 
be sung by all the citizens. This is the 'Dharma' of every citizen of this country and it holds good for all the nations of the world.
 
Apart from a study of the history of the Freedom struggle, a visit to the cellular prison in the Andaman Island, will at once make anyone understand the tremendous sacrifice made by the children of Bharat Mata, to break the shackles of slavery by which she was bound. It was our nationalism and love for the country which inspired all of them to make such sacrifices despite the unbearable pains, hardship and suffering which those patriots and members of their family had to undergo.
 
 
 
== Values of Life ==
 
 
 
The second factor which welded the people of this Country into a nation is the system of values of life. There are many main and subsidiary values. I shall refer only to the most important of them, all of which come within the purview of 'Dharma'.
 
# Duty towards others
 
# (a) Samanya Dharma -A Code of Conduct for all human beings (b) Raja Dharma -The Duty of Rulers
 
# Respect for Womanhood
 
# Equality (Samanata)
 
# Gratitude (Kritajnata)
 
# Compassion (Daya)
 
# Simple Life -Sparing use of Natural Resources
 
# Service (Seva -Paropakara)
 
# Sacrifice (Tyaga)
 
# World is one Family (Vasudhaiva Kutumbakam)
 
 
 
=== DUTY TOWARDS OTHER LIVING BEINGS ===
 
 
 
In our culture and civilization, primary importance attached was to duty. Our ancestors established a duty based society in which the right given to an individual was the right to perform his duty. This position is declared in the following verse of the Bhagvad Gita thus :-<blockquote>कर्मण्येवाधिकारस्ते |<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 Adhyaya 2].</ref> ''karmaṇyēvādhikārastē |''</blockquote>Meaning: Your right (adhikara) is to perform your duty
 
 
 
This duty based philosophy has been reiterated in Vishnupurana thus :-<blockquote>अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने । यतो हि कर्म्मभूरेषा ततोऽन्या भोगभूमयः ।। 22 ।।<ref>Vishnu Purana, Amsha 2, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3].</ref></blockquote><blockquote>''atrāpi bhārataṁ śrēṣṭhaṁ jambūdvīpē mahāmunē । yatō hi karmmabhūrēṣā tatō'nyā bhōgabhūmayaḥ ।। 22 ।।''</blockquote>Meaning: Among the several countries Bharat is great, for, this is land of duty whereas others are lands of enjoyment.
 
 
 
Mahatma Gandhiji quoted this as the basis of his love for the country. He said :
 
 
 
INDIA is to me the dearest country in the world, not because it is my country but because, I have discovered the greatest goodness in it Everything in India attracts me. It has everything that a human being with the highest possible aspirations can want. India is essentially Karmabhumi (land of duty) in contradistinction to Bhogabhumi (land of enjoyment).
 
 
 
Our civilization, our culture, our swaraj depend not upon multiplying our wants and self indulgence, but upon restricting our wants -self denial.
 
 
 
This duty based philosophy makes this Nation qualitatively different from others. This is a need based culture in contrast to greed based civilizations. The right given to an individual is the right to perform his duty. It is this philosophy which is the essence of the Bhagvad Gita.
 
 
 
This value alone can instill in individuals the desire to perform their duty and to surrender/sacrifice their personal interests in the larger interest of the nation and/or humanity.
 
 
 
=== SAMANYA DHARMA ===
 
The meaning of Sanskrit word 'Dharma' as earlier indicated is very wide. It is not religion as understood nay misunderstood by many as a result of using that word for 'Dharma' in the absence of an equivalent word. In fact there is no word "corresponding to Dharma in any of the languages of the world. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in this country, fall within the meaning of the word 'Dharma' .It is Universal. Religion means the mode of worship of God by all believers calling Him by different names. Religions are many such as Shaivism, Smartha, Vaishnavite, Buddhism, Jainism, Sikhism, Islam, Christianity and Parsi. It is personal and left to the choice of individuals. One can join or change one's religion according to one's urge and desire. Respect for all religions is Dharma. Dharma applies to all, whether they belong to any religion or not. It is code of conduct for all human beings for all time to come. It is eternal as indicated in Manu Chapter X-63 :<blockquote>अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।<ref>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%A6%E0%A4%B6%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 10].</ref></blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shoucham (purity), and Indriyanigraha ( control of senses) are, in brief, the common Dharma for all.
 
 
 
=== RAJA DHARMA ===
 
 
 
This is equivalent to the modern Constitutional Law, Raja dharma regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-<blockquote>दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोषस्य च सम्प्रवृद्धिः | अपक्षपातोर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम् ||</blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ । ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: To punish the wicked, to honour (protect) the good, to enrich the treasury by just methods, to be impartial towards the litigants and to protect the kingdom -these are the five yajnas (selfless duties) to be performed by a king.
 
 
 
Even in the hoary past, the duties and responsibilities of the king were regulated by Raja Dharma. To inculcate the desire to implicitly to obey Rajadharma was part of the education of the princes, who were to succeed to the throne. While the form of Government was kingship the substance was Democratic.
 
 
 
In conformity with this spirit of Raja Dharma, Kautilya, in his famous " Artha Shastra" (P-39) (the Constitutional Law of ancient India (compiled around 300 B.C) summed up the duties of the king (State) thus ;-<blockquote>प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम् | नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितं ||</blockquote><blockquote>''prajāsukhē sukhaṁ rājñaḥ prajānāṁ ca hitē hitam | nātmapriyaṁ hitaṁ rājñaḥ prajānāṁ tu priyaṁ hitaṁ ||''</blockquote>Meaning: In the happiness of the subjects lies the king's happiness, in their welfare his welfare; what pleases himself the king shall not consider good but whatever pleases his subjects the king shall consider good.
 
 
 
The king was required to conform to the above rule of Raja Dharma and act only in the interests of the people and not according to his likes or dislikes or whims and fancies. He was directed not to act capriciously or arbitrarily. It was pointed out that his interests and the interests of his subjects were inseparable. What was good for the people was to be regarded good for him irrespective of any disadvantage or inconvenience caused to him.
 
 
 
Every prince before assuming office as king was required to take an oath that he would rule the kingdom strictly in accordance with Dharma.
 
 
 
The more important aspect relating to assumption of office as king at the coronation ceremony was, it was regarded as 'Samskara' for the commencement of selfless discharge of duty as a king during his entire tenure of office and not assumption of power. On this aspect K.M.Panikkar observes:
 
 
 
Great importance was, therefore, attached to the coronation ceremony. Not only was it a dedication to the service of the people but also an affirmation of the covenant between the people and the ruler.
 
 
 
The coronation was a Diksha, a dedication, and a king bearing the crown became a Vrati, i.e., a person devoting his life to a cause (in this case, the service of the people.
 
 
 
The Mahabharata has expressed the ideal with great clarity and precision. Shanti Parva Verse 3(1), Chapter-90, says:-<blockquote>धर्माय राजा भवति न कामकरणाय तु।<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%B5-090 Adhyaya 90].</ref> ''dharmāya rājā bhavati na kāmakaraṇāya tu।''</blockquote>Meaning: The proper function of the king is to rule according to Dharma (the law) and not to enjoy the luxuries of life.
 
 
 
The above directive principle laid down five thousand years ago is of eternal value. It is very relevant now as many consider that securing political power is the golden opportunity to amass wealth indulging in extravagant and ostentatious living, enjoying all luxuries of life, conferring privileges on their kith and kin, undertaking foreign tours etc., misusing the power and position of the office, disregarding the law and morals, which is the root cause of rampant corruption, misappropriation of public funds and abuse of power which are prevailing now.
 
 
 
The above ideal is worthy of emulation by all those who take oath of office in different capacities according to the relevant Constitution under the present day Democratic system of Government; and they would do well to remember always that they are not merely wielders of power but they stand charged with the duty of rendering selfless service to the people in conformity with the constitution and the laws of the land.
 
 
 
It was also made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, '<nowiki/>'''Manu Smriti'''' on Raja Dharma (IX-31) says :-
 
<nowiki/><blockquote>यथा सर्वाणि भूतानि धरा धारयते समम् । तथा सर्वाणि भूतानि बिभ्रतः पार्थिवं व्रतम् । । ९.३११ । ।<ref>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%A8%E0%A4%B5%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 9]. </ref></blockquote><blockquote>''yathā sarvāṇi bhūtāni dharā dhārayatē samam । tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṁ vratam । । 9.311 । ।''</blockquote>Meaning: Just as the mother earth gives equal support to all the living beings, a king should give support to all without any discrimination.
 
 
 
Narada Smriti vide Dharmokosha P-870 laid down thus:<blockquote>पाषाण्डनैगमश्रेणीपूगव्रातगणादिषु | संरक्षेत्समयं राजा दुर्गे जनपदे तथा ||</blockquote><blockquote>''pāṣāṇḍanaigamaśrēṇīpūgavrātagaṇādiṣu | saṁrakṣētsamayaṁ rājā durgē janapadē tathā ||''</blockquote>Meaning: The king should afford protection to compacts of associations of believers of Veda (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.
 
 
 
These most ancient provisions, show how, in this land, where the Vedas were regarded as Supreme, the disbelievers in the vedas were to be respected and protected.
 
 
 
Apart from the specific provision of the Raja Dharma, it has been the fundamental practice to pray individually as, well as collectively for the well being of all. This is evident from the following popular Sanskrit verse:<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥ (Vajasaneyi Samhita)</blockquote><blockquote>''sarvē bhavantu sukhinaḥ sarvē santu nirāmayāḥ । sarvē bhadrāṇi paśyantu mā kaścid duḥkhabhāgbhavēt ॥''</blockquote>Meaning: Let all be happy, let all be free from diseases, let all see auspicious things and let nobody suffer from grief.
 
 
 
There is a prayer made in every temple every day to the following effect :<blockquote>लोकाः समस्ता सुखिनो भवन्तु || ''lōkāḥ samastā sukhinō bhavantu ||''</blockquote>Meaning: Let all people be happy.
 
 
 
Our ancestors also laid stress on the principle that God is one despite the fact that people belonging to different religious faiths call him by different names and therefore by whatever name god may be addressed in offering obeisance the destination is the same. This principle has been forcefully expressed in the following verse:<blockquote>आकाशात् पतितं तोयं यथा गच्छति सागरम् | सर्वदेवनमस्कारः केशवं प्रति गच्छति ||</blockquote><blockquote>''ākāśāt patitaṁ tōyaṁ yathā gacchati sāgaram | sarvadēvanamaskāraḥ kēśavaṁ prati gacchati ||''</blockquote>Meaning: Just as the rain water corning down to the earth from the sky reaches the same ocean, obeisance to God by any name reaches the same destination - The one God by whatever name He is called.
 
  
The following prayer incorporated in the Upanishads, discloses the lofty ideals evolved in our culture from ancient times :<blockquote>सह नाववतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्वी नावधीतमस्तु | मा विद्विषावहै | ॐ शान्तिः शान्तिः शान्तिः |</blockquote><blockquote>''saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai | tējasvī nāvadhītamastu | mā vidviṣāvahai | oṁ śāntiḥ śāntiḥ śāntiḥ |''</blockquote>Meaning: May He (God) protect us both together; may Re nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not hate anyone. Let there be peace, peace and peace.
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== राष्ट्रभक्तिः ॥ Love for Motherland<ref name=":2" /> ==
  
Again in Bhagavadgita, Chapter XII-13-14, Lord Krishna lays down the proper code of conduct by saying that a person who observes such a code of conduct is dear to Him. It reads:<blockquote>अद्वेष्टा सर्वभूतानां मैत्रः करुण एव । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२- १३॥</blockquote><blockquote>संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१२- १४॥<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%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 12].</ref></blockquote><blockquote>''advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēva ca । nirmamō nirahaṁkāraḥ samaduḥkhasukhaḥ kṣamī ॥12- 13॥''</blockquote><blockquote>''saṁtuṣṭaḥ satataṁ yōgī yatātmā dr̥ḍhaniścayaḥ । mayyarpitamanōbuddhiryō madbhaktaḥ sa mē priyaḥ ॥12- 14॥''</blockquote>Meaning: The person who hates none, who is friendly and has compassion for all, who has no selfishness and ego, who , maintains balance of mind in pain and pleasure, who has contentment, is steady in meditation, self controlled, and firm in his decision, who is dedicated to me, and who is my devotee is dear to me.  
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In his book "Fundamental Unity of India", Dr. Radha Kumud Mukherjee says that the name Bharatavarsha is not a mere geographical expression having only a physical reference. It has a deep historical significance symbolising a fundamental unity. He says, <blockquote>''"The [[Rigveda (ऋग्वेदः)|Rigveda]], one of the oldest literary records of humanity, reveals conscious and fervent attempts made by the rishis, those profoundly wise organisers of Hindu polity and culture, to visualise the unity of their mother-country, nay, to transfigure mother earth into a living deity and enshrine her in the loving heart of the worshipper.''"</blockquote>Thus, there has been a familial attachment between the territory of Bharata and the people. In fact, it is equated to the attachment of an individual to his mother which is the highest, as the mother is the dearest. This emotional attachment is depicted in the following verse :<blockquote>न मे वांछास्ति यशसि विद्वत्वे न वा सुखे | प्रभुत्वे नैव वा स्वर्गे मोक्षेऽप्यानंददायके ||</blockquote><blockquote>परं तु भारते जन्म मानवस्य च वा पशोः | विहंगस्य च वा जन्तोः वृक्षपाषाणयोरपि ||</blockquote><blockquote>''na me vāṁchāsti yaśasi vidvatve na ca vā sukhe | prabhutve naiva vā svarge mokṣe'pyānaṁdadāyake ||''</blockquote><blockquote>''paraṁ tu bhārate janma mānavasya ca vā paśoḥ | vihaṁgasya ca vā jantoḥ vr̥kṣapāṣāṇayorapi ||''</blockquote>Meaning: I am not enamoured by fame, knowledge, luxuries of life, power, Svarga or [[Moksha (मोक्षः)|Moksha]], but my desire is to have rebirth in Bharata, as a human being or as an animal or as a bird, or as an insect or at least as a stone.
  
Every one of the qualities indicated is general in nature. Surely cultivation of such qualities, elevates the individual to a higher level of humanity. The above mentioned provisions in the Smritis, the Upanishads and the Geeta indicate that secularism par excellence has been one of the elements of the basic structures of Raja Dharma, our constitutional law, from times immemorial.  
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This concept of love for the motherland among the citizens is the very foundation of every nation. This feeling makes every citizen patriotic and makes him remain loyal to the nation not only in its prosperity but also in its adversity and to dedicate himself to the seva (सेवा | selfless service) of the Nation and offer great sacrifices for the welfare and happiness of the people.
  
=== RESPECT FOR WOMANHOOD ===
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This is exemplified by none other than Sri Rama himself. It is said that after the defeat of Ravana in the war, Rama's younger brother Lakshmana appears to have told Rama that, instead of returning to Ayodhya, the place where they were insulted and from which they were driven out, they could as well become the rulers of Lanka which was a rich country. Then Rama replied thus,<blockquote>अपि स्वर्णमयी लङ्का मे लक्ष्मण रोचते | जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||</blockquote><blockquote>''api svarṇamayī laṅkā na me lakṣmaṇa rocate | jananī janmabhūmiśca svargādapi garīyasī ||''</blockquote>Meaning: May be, Lakshmana, Lanka is full of gold. But one's mother and the motherland are greater than even Svarga.
Respect for women was another most cherished value of life from times immemorial in Bharat. Manusmriti mandates in the following verse that highest respect and regard must be extended to women. <blockquote>यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः । यत्रैतास्तु पूज्यन्ते सर्वास्तत्राफलाः क्रियाः । । ३.५६ । ।</blockquote><blockquote>शोचन्ति जामयो यत्र विनश्यत्याशु तत्कुलम् । न शोचन्ति तु यत्रैता वर्धते तद्धि सर्वदा । । ३.५७ । ।</blockquote><blockquote>जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः । तानि कृत्याहतानीव विनश्यन्ति समन्ततः । । ३.५८ । ।<ref name=":0">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%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3].</ref></blockquote><blockquote>''yatra nāryastu pūjyantē ramantē tatra dēvatāḥ । yatraitāstu na pūjyantē sarvāstatrāphalāḥ kriyāḥ । । 3.56 । ।''</blockquote><blockquote>''śōcanti jāmayō yatra vinaśyatyāśu tatkulam । na śōcanti tu yatraitā vardhatē taddhi sarvadā । । 3.57 । ।''</blockquote><blockquote>''jāmayō yāni gēhāni śapantyapratipūjitāḥ । tāni kr̥tyāhatānīva vinaśyanti samantataḥ । । 3.58 । ।''</blockquote>Meaning: Gods are pleased, with the house in which women are respected, in that house in which women are insulted and are made to suffer, every thing done is sure to go waste.
 
  
If in a house daughter, the daughter-in-law, and the sisters 'and other women suffer, that house is sure to be destroyed. The house in which such women live happily, secures wealth and happiness.
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Though he had won the war against Ravana and could have easily become the Raja of rich Lanka, Rama decided to go back to Ayodhya being eager to return to the mother and the motherland like a child eager to join its mother after having been separated for a long time. This shows his intense love for his mother and motherland though his coronation was cancelled at the last moment, and he was asked to undergo forest life for fourteen years, and as a result he had suffered great hardship.  
  
The family in which the wife, the daughter, the sister and the daughter-in-law, etc, are not respected and in which they suffer from insult, is sure to be destroyed.
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This is the feeling towards motherland developed in this country as one of the values of life which inspires many to make great sacrifices in the seva (सेवा | selfless service) of the people and the motherland. In fact, it is this feeling towards the motherland alone, that preserves and protects our national unity.
  
Hence, men who seek (their own) welfare should always honour women on holidays and festivals with gifts, good attire and dainty food,<blockquote>स्त्रियां तु रोचमानायां सर्वं तद्रोचते कुलम् । तस्यां त्वरोचमानायां सर्वं एव न रोचते । । ३.६२ । ।</blockquote><blockquote>सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः । अतिथिभ्योऽग्र एवैतान्भोजयेदविचारयन् । । ३.११४[१०४ं] । ।<ref name=":0" /></blockquote><blockquote>''striyāṁ tu rōcamānāyāṁ sarvaṁ tadrōcatē kulam । tasyāṁ tvarōcamānāyāṁ sarvaṁ ēva na rōcatē । । 3.62 । ।''</blockquote><blockquote>''suvāsinīḥ kumārīśca rōgiṇō garbhiṇīḥ striyaḥ । atithibhyō'gra ēvaitānbhōjayēdavicārayan । । 3.114[104ṁ] । ।''</blockquote>Meaning: The house in which women folk are decorated with dress and jewellery, shines, otherwise, the house is sure to suffer.
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== धर्माधिष्ठितगुणाः ॥ Values Based On Dharma ==
  
Recently married daughters, as well as daughter-in-law, young girls as also pregnant women should be served with meals even before the guests.
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The system of values of life is an important factor that welds the people of a Country into a Nation. Some such important values within the purview of Dharma are,
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# Duty Orientedness (कर्तव्यप्रधानता)
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# Code of Conduct (आचारः)
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# Respect for Womanhood (स्त्रीत्वसत्कारः)
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# Equality (समानता)
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# Compassion (करुणा)
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# Simple Living reflecting sparing use of Natural Resources
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# Gratitude (कृतज्ञता)
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# Seva (सेवा | selfless service) To Others (सेवा परोपकारः च |)
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# Sacrifice (त्यागः)
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# World is one Family (वसुधैव कुटुम्बकम् |)<ref name=":2" />
  
The above verses impress that any person who wants happiness at home and who desires that his family should prosper, and should secure enjoyment of life, must respect women always, There can be no doubt that the house in which husband and wife have mutual love and affection always secures happiness and good results and is really equal to heaven; the house in which women are insulted and harassed, becomes a hell.
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=== कर्तव्यप्रधानता || Duty Orientedness ===
  
The above verses also indicate the utmost consideration given to women in Manusmriti. The normal duty of Grihastashrama{the state of the house holder) is to feed guests first and only thereafter the owner of the house, his wife and other members of the family have to have food. The above provision shows that a young daughter who had been recently married and a young daughter-in-law as also young girls and pregnant women were given such an importance and priority in that they were to be provided with meals even earlier than the guests. This indicates the highest concern shown to women in view of their great importance to the happiness of the family.
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Bharatiya culture and civilization attached primary importance to duty. The society established by the ancestors in Bharata is duty based in which the right given to an individual is the right to perform his duty. It is this philosophy which is the essence of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] that is declared in the verse,<blockquote>कर्मण्येवाधिकारस्ते |<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 Adhyaya 2].</ref> ''karmaṇyēvādhikārastē |''</blockquote>Meaning: Your right (adhikara) is to perform your duty.
  
An analysis of many other provisions concerning women in the Smritis indicate that special provisions had been made in favour of women in many respects. They are:
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This duty based philosophy has been reiterated in Vishnu Purana thus,<blockquote>अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने । यतो हि कर्म्मभूरेषा ततोऽन्या भोगभूमयः ।। 22 ।।<ref>Vishnu Purana, Amsha 2, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3].</ref></blockquote><blockquote>''atrāpi bhārataṁ śrēṣṭhaṁ jambūdvīpē mahāmunē । yatō hi karmmabhūrēṣā tatō'nyā bhōgabhūmayaḥ ।। 22 ।।''</blockquote>Meaning: Among the several countries Bharata is great. For, this is a land of duty whereas others are lands of enjoyment.
  
==== Rights of women members of joint family ====
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Mahatma Gandhi quoted this as the basis of his love for the country. He said,<blockquote>''"India is to me the dearest country in the world, not because it is my country but because, I have discovered the greatest goodness in it. Everything in India attracts me. It has everything that a human being with the highest possible aspirations can want. India is essentially Karmabhumi (land of duty) in contradistinction to Bhogabhumi (land of enjoyment).''</blockquote><blockquote>''Our civilization, our culture, our swaraj depend not upon multiplying our wants and self indulgence, but upon restricting our wants - self denial.''"</blockquote>This duty based philosophy makes Bharata qualitatively different from others. It is a need based culture, not greed based. And it is this value alone, that can instill in individuals the desire to perform their duty and to surrender/sacrifice their personal interests in the larger interest of the nation and/or humanity.<ref name=":2" />
Though women were not admitted to the membership of coparcenary, they were members of the joint family and the law gave them the right to a share equal to one fourth of the share of the brothers at partition though they were not given the right to compel partition.
 
  
==== Misuse or dependence of the property of women prohibited ====
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=== आचारः ॥ Code of Conduct ===
<blockquote>न कन्यायाः पिता विद्वान्गृह्णीयाच्छुल्कं अण्वपि । गृह्णञ् शुल्कं हि लोभेन स्यान्नरोऽपत्यविक्रयी । । ३.५१ । ।</blockquote><blockquote>स्त्रीधनानि तु ये मोहादुपजीवन्ति बान्धवाः नारी यानानि वस्त्रं वा ते पापा यान्त्यधोगतिम् । । .५२ । ।<ref name=":0" /></blockquote><blockquote>''na kanyāyāḥ pitā vidvāngr̥hṇīyācchulkaṁ aṇvapi । gr̥hṇañ śulkaṁ hi lōbhēna syānnarō'patyavikrayī । । 3.51 । ।''</blockquote><blockquote>''strīdhanāni tu yē mōhādupajīvanti bāndhavāḥ nārī yānāni vastraṁ vā tē pāpā yāntyadhōgatim । । 3.52 । ।''</blockquote>Meaning: No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring.
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All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in this country, fall within the meaning of the word 'Dharma'. It is a code of conduct for all human beings for all time to come and is thus, Universal in nature. Manu describes this Dharma as a collection of specific qualities that are eternal.<ref name=":2" /><blockquote>अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।<ref>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%A6%E0%A4%B6%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 10].</ref></blockquote><blockquote>''ahiṁsā satyaṁ astēyaṁ śaucaṁ indriyanigrahaḥ ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyē'bravīnmanuḥ । । 10.63 । ।''</blockquote>Meaning: Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shaucha (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all.
  
But those (male) relations, who in their folly live on the separate property of women, (Ex: appropriate) the beasts of burden, carriages, and cloths of women, commit sin and suffer a downfall.
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As these conduct codifying qualities apply to all, they are referred to as [[Samanya Dharma (सामान्यधर्मः)|Samanya Dharma]].
  
==== Right of Wives ====
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Apart from this, it has also been a fundamental practice in the Bharatiya tradition to pray individually, as well as collectively, for the well being of all. This is evident from the following prayers.<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥ (Vajasaneyi Samhita)</blockquote><blockquote>''sarvē bhavantu sukhinaḥ sarvē santu nirāmayāḥ । sarvē bhadrāṇi paśyantu mā kaścid duḥkhabhāgbhavēt ॥''</blockquote>Meaning: May all be happy, May all be free from diseases, May all see auspicious things and May nobody suffer from grief.<blockquote>लोकाः समस्ता सुखिनो भवन्तु || ''lōkāḥ samastā sukhinō bhavantu ||''</blockquote>Meaning: May all people be happy.  
<blockquote>यदि कुर्यात्समानंशान्पत्न्यः कार्याः समांशिकाः । न दत्तं स्त्रीधनं यासां भर्त्रा वा श्वशुरेण वा । । २.११५ । ।<ref>Yajnavalkya Smrti, Vyavaharadhyaya, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%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%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A6%E0%A4%BE%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Dayavibhaga Prakaranam].</ref></blockquote><blockquote>''yadi kuryātsamānaṁśānpatnyaḥ kāryāḥ samāṁśikāḥ । na dattaṁ strīdhanaṁ yāsāṁ bhartrā vā śvaśurēṇa vā । । 2.115 । ।''</blockquote>Meaning: Wives are entitled to a share equal to that of sons at a partition. But the share is liable to be reduced by the amount of stridhana given by the husband or the father-in-law, if any, in their possession.
 
  
This rule recognised the right to share in favour of a wife and if there was more than one wife, all the wives were entitled to equal shares. The amount of Stridhana to be taken into account for the purpose of reducing the share was only that which was given by the husband or the father-in-law.
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The Bharatiya Parampara also laid stress on the principle that the Supreme Being is one though people call him by different names.<ref name=":2" /> <blockquote>एकं सद्विप्रा बहुधा वदन्ति |<ref>Rgveda, Mandala 1, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A7%E0%A5%AC%E0%A5%AA Sukta 164].</ref> ''ekaṁ sadviprā bahudhā vadanti |''</blockquote>It emphasized that whatever the name addressed in offering obeisance, the destination is the same. <blockquote>आकाशात् पतितं तोयं यथा गच्छति सागरम् | सर्वदेवनमस्कारः केशवं प्रति गच्छति ||</blockquote><blockquote>''ākāśāt patitaṁ tōyaṁ yathā gacchati sāgaram | sarvadēvanamaskāraḥ kēśavaṁ prati gacchati ||''</blockquote>Meaning: Just as the rain water coming down to the earth from the sky reaches the same ocean, obeisance to the Supreme by any name reaches the same destination ie. the Supreme One by whatever name He is called.
  
==== Right of mothers ====
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The [[Upanishads (उपनिषदः)|Upanishads]] also unfold the ideals evolved in the Bharatiya culture since ancient times.<blockquote>सह नाववतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्वी नावधीतमस्तु | मा विद्विषावहै | ॐ शान्तिः शान्तिः शान्तिः |</blockquote><blockquote>''saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai | tējasvī nāvadhītamastu | mā vidviṣāvahai | oṁ śāntiḥ śāntiḥ śāntiḥ |''</blockquote>Meaning: May He (Supreme Being) protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not hate anyone. Let there be peace, peace and peace.
  
==== Rights of daughters ====
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And in the Bhagavad Gita, Shri Krishna emphasizes that people who observe a proper code of conduct are dear to Him. He says,<ref name=":2" /><blockquote>अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१३॥</blockquote><blockquote>संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१४॥<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%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 12].</ref></blockquote><blockquote>''advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēva ca । nirmamō nirahaṁkāraḥ samaduḥkhasukhaḥ kṣamī ॥13॥''</blockquote><blockquote>''saṁtuṣṭaḥ satataṁ yōgī yatātmā dr̥ḍhaniścayaḥ । mayyarpitamanōbuddhiryō madbhaktaḥ sa mē priyaḥ ॥14॥''</blockquote>Meaning: The person who hates none, who is friendly and has compassion for all, who has no selfishness and ego, who maintains balance of mind in pain and pleasure, who has contentment, who is steady in meditation, self controlled, and firm in his decision, who is dedicated to me, and who is my devotee, that person is dear to me.
  
==== Stridhana ====
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A glance at the qualities mentioned above indicate that they are all general in nature. And cultivation of such qualities is sure to elevate an individual to a higher level of humanity.<ref name=":2" />
  
==== Exception to women's property from the law of adverse possession ====
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=== स्त्रीत्वसत्कारः || Respect for Womanhood ===
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In Bharata, respect for women is another cherished value of life from times immemorial. [[Manusmrti (मनुस्मृतिः)|Manusmrti]] mandates that highest respect and regard must be extended to women. It is said,<ref name=":2" /> <blockquote>यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः । यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः । । ३.५६ । ।</blockquote><blockquote>शोचन्ति जामयो यत्र विनश्यत्याशु तत्कुलम् । न शोचन्ति तु यत्रैता वर्धते तद्धि सर्वदा । । ३.५७ । ।</blockquote><blockquote>जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः । तानि कृत्याहतानीव विनश्यन्ति समन्ततः । । ३.५८ । ।<ref name=":0">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%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3].</ref></blockquote><blockquote>''yatra nāryastu pūjyantē ramantē tatra dēvatāḥ । yatraitāstu na pūjyantē sarvāstatrāphalāḥ kriyāḥ । । 3.56 । ।''</blockquote><blockquote>''śōcanti jāmayō yatra vinaśyatyāśu tatkulam । na śōcanti tu yatraitā vardhatē taddhi sarvadā । । 3.57 । ।''</blockquote><blockquote>''jāmayō yāni gēhāni śapantyapratipūjitāḥ । tāni kr̥tyāhatānīva vinaśyanti samantataḥ । । 3.58 । ।''</blockquote>Meaning:
  
==== Special provision in favor of women regarding quantum of penalty ====
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Deities are pleased with the house in which women are respected. In that house where women are insulted and are made to suffer, every thing done is sure to go waste.
  
=== SAMANATA (EQUALITY) ===
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In a house if the daughter, daughter-in-law, sisters and other women suffer, that house is sure to be destroyed. It is that house where such women live happily, that secures wealth and happiness.
  
The Vedas constituted the primordial source of Dharma. The Charter of Equality (Samanta) incorporated in the Rigveda, the most ancient of the Vedas, and in the Atharvanaveda are worth quoting.
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The family in which the wife, daughter, sister, daughter-in-law, etc. are not respected and in which they suffer from insult, is sure to be destroyed.
  
'''vT;s"Bklks vdfu"Bkl ,rs la Hkzkrjks oko`/kq% lkSHkxk;AA'''
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Hence, people who seek (their own) welfare should always honour women with appropriate gifts, good attire and food. The Manusmrti says,<ref name=":2" /><blockquote>स्त्रियां तु रोचमानायां सर्वं तद्रोचते कुलम् । तस्यां त्वरोचमानायां सर्वं एव न रोचते । । ३.६२ । ।<ref name=":0" /></blockquote><blockquote>''striyāṁ tu rōcamānāyāṁ sarvaṁ tadrōcatē kulam । tasyāṁ tvarōcamānāyāṁ sarvaṁ ēva na rōcatē । । 3.62 । ।''</blockquote>Meaning: The house in which women folk are decorated with dress and jewellery shines. Otherwise, the house is sure to suffer.
  
No one is superior (ajyestaso) or inferior (akanishtasa). All are brothers (ete bhrataraha). All should strive for the interest of all and should progress collectively. (sowbhagaya sam va vridhuhu).
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The importance given to [[Atithi Satkara (अतिथिसत्कारः)|Atithi Satkara]] in the Bharatiya tradition is well known. The normal duty of a Grhastashrami or the householder is to feed guests first and only thereafter, the owner of the house, his wife and other members of the family have to have food. However, it is said that newly married daughters, daughters-in-law, young girls as also pregnant women should be served with meals even before the guests.<ref name=":2" /><blockquote>सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः । अतिथिभ्योऽग्र एवैतान्भोजयेदविचारयन् । । ३.११४ । ।<ref name=":0" /></blockquote><blockquote>''suvāsinīḥ kumārīśca rōgiṇō garbhiṇīḥ striyaḥ । atithibhyō'gra ēvaitānbhōjayēdavicārayan । । 3.114। ।''</blockquote>This indicates the highest concern shown to women in view of their great importance to the happiness of the family. The verses also impress that any person who wants happiness at home and who desires that his family should prosper and secure enjoyment of life, must respect women always. There can be no doubt that the house in which husband and wife have mutual love and affection always secures happiness and good results, and is really equal to svarga. While, the house in which women are insulted and harassed, becomes a naraka.
Article 1 of the Universal Declaration of human rights reads thus:
 
All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
 
The above said verse of Rigveda is almost similar though most ancient.
 
  
'''lekuh o vkÑfr% lekuk ân;kfu o%A lekueLrq oks euks ;Fkk o% lqlgklfrAA'''
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Though the above verses indicate the utmost consideration given to women in Manusmrti, there is a verse on the basis of which Manusmrti is criticized and condemned as being against women. It reads as,<ref name=":2" /><blockquote>पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यं अर्हति । । ९.३ । ।<ref name=":1">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%A8%E0%A4%B5%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 9]. </ref></blockquote><blockquote>''pitā rakṣati kaumārē bhartā rakṣati yauvanē । rakṣanti sthavirē putrā na strī svātantryaṁ arhati । । 9.3 । ।''</blockquote>Meaning: The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free (without protection).
  
'''RIGVEDA – MANDALA – 10, SUKTA-191, MANTRA-4 (Concluding part of Rigveda)'''
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On the basis of the last part of the above verse, and without reference to the earlier parts and other verses in Manusmrti referred to earlier, the criticism levelled against Manusmrti is that it wanted women to live like slaves of men throughout their life. However, the true meaning and purpose of the above verse is that a woman requires and is entitled to protection in every stage of life. And hence, it is the duty of the father, the husband and the sons to look after the daughter, the wife and the mother respectively.<ref name=":3" /> It does not mean that woman must be kept without freedom. Such an interpretation runs counter to the verse, which says that the house in which women are insulted and shed tears gets destroyed. The above true meaning of the verse becomes more clear when it is read with another provision in Manu in which the highest respect is required to be given to women. It says,<ref name=":2" /><blockquote>उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । ।<ref>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%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2].</ref></blockquote><blockquote>''upādhyāyāndaśācārya ācāryāṇāṁ śataṁ pitā । sahasraṁ tu pitr̥̄nmātā gauravēṇātiricyatē । । 2.145 । ।''</blockquote>Meaning: The [[Acharya (आचार्यः)|acharya]] is more venerable than a Upadhyaya (teacher); the father is more venerable than an acharya; but the mother is more venerable than the father.
  
Let there be oneness in your resolutions, hearts and minds. Let the strength to live with mutual co-operation be firm in you all.
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A combined reading of the verses quoted above indicate that women were placed at a higher position. So the real meaning is, the women should be honoured and protected. It is a humane and a duty-oriented provision, the mandate to provide security. This should not be misunderstood as making her life insecure. For, if women are denied freedom and they are kept under subjugation they are bound to be in grief and tears, and as a consequence the happiness of the family disappears. Hence, a meaning consistent with the above verses alone is appropriate.
  
'''lekuh izik lg oksTMkHkkx%A lekus ;ksD=s lg oks ;qufTeA vjk% ukfHkfeokfHkr%AA'''
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This exposition can be completed best by quoting what Kerry Brown has stated in his book, "The Essential Teachings of Hinduism", having ascertained the real meaning of the controversial verse in Manu. He says,<blockquote>''In Hinduism, a woman is looked after not because she is inferior or incapable but, on the contrary, because she is treasured. She is the pride and power of the society. Just as the crown jewels should not be left unguarded, neither should a woman be left unprotected. No extra burden of earning a living should be placed on women who already bear huge responsibilities in society; childbirth; child care, domestic well being and spiritual growth. She is the transmitter of culture to her children.''</blockquote>This shows that women were known to and respected for shaping the fortunes of the family. In fact, an analysis of many other provisions concerning women in the [[Smrti (स्मृतिः)|Smrtis]] like
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# Rights of women members of joint family
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# Misuse or dependence of the property of women prohibited
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# Right of Wives
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# Right of mothers
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# Rights of daughters
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# Stridhana
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also indicate that special provisions had been made in favour of women in many respects. They have been separately elaborated in the article [[Rights of Women (स्त्रीत्वाधिकारः)|Rights of Women]].<ref name=":2" />
  
== ATHARVANAVEDA – SAMJNANA SUKTA ==
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=== समानता || Equality ===
All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.
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The first Article of the Universal Declaration of Human Rights is about Equality. It says,<blockquote>''All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.''</blockquote>In this context, it is worth quoting the Charter of Equality incorporated in the [[Vedas (वेदाः)|Vedas]] that is almost similar but most ancient. The Vedas constitute the primordial source of Dharma. And both, the Rgveda, considered the ancient most of the Vedas, as well as the [[Atharvaveda (अथर्ववेदः)|Atharvana Veda]] speak about the virtue of equality. It is said, <blockquote>अज्येष्ठासो अकनिष्ठास एते सं भ्रातरो वावृधुः सौभगाय ॥५॥<ref>Rgveda, Mandala 5, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%AB.%E0%A5%AC%E0%A5%A6 Sukta 60]</ref> ''ajyeṣṭhāso akaniṣṭhāsa ete saṁ bhrātaro vāvr̥dhuḥ saubhagāya ॥5॥''</blockquote>Meaning: No one is superior or inferior. All are brothers. All should strive for the interest of all and should progress collectively.<ref name=":2" /><blockquote>समानी व आकूतिः समाना हृदयानि वः । समानमस्तु वो मनो यथा वः सुसहासति ॥४॥<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AF%E0%A5%A7 Sukta 191].</ref> </blockquote><blockquote>''samānī va ākūtiḥ samānā hr̥dayāni vaḥ । samānamastu vō manō yathā vaḥ susahāsati ॥4॥''</blockquote>Meaning: Let there be oneness in your resolutions, hearts and minds. Let the strength to live with mutual co-operation be firm in you all.<blockquote>समानी प्रपा सह वोन्नभागः | समाने योक्त्रे सह वो युनज्मि | अराः नाभिमिवाभितः || (Atharvanaveda – Samjnana Sukta)</blockquote><blockquote>''samānī va ākūtiḥ samānā hr̥dayāni vaḥ । samānamastu vō manō yathā vaḥ susahāsati ॥4॥''</blockquote>Meaning: All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.<ref name=":3">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>
These Vedic provisions forcefully declare equality among all human beings. The last of them impresses that just as no spoke of a wheel is superior to another, no individual can claim to be, or regarded as, superior to others. This was the grand concept of equality in this country at the earliest period of civilization. However, we see a few patently discriminatory provisions in the Smritis in the matter of imposition of penalties and the division of the society, which came to be called 'Hindu' for historical reasons, into innumerable castes, some of them claim to be superior to others with varying customs and usages which have brought about inequality, resulting in discrimination against certain classes of people The worst of it is the practice of untouchability with all the incidental inhuman and humiliating treatment meted out to those who were regarded as 'untouchables'. So the question that naturally arises is, were all these sanctioned by Dharma? It is not so. The very expression Dharma is opposed to and inconsistent with any such social inequality. The relevant provisions of the Shruti (Vedas) leave no room for doubt that discrimination on the ground of birth or otherwise had no Vedic sanction; on the other hand such discrimination was plainly opposed to vedic injunction. Discrimination of any kind is, therefore, contrary to Dharma. It is really Adharma. It should however be pointed that though society had been divided some time later, on functional basis, into four Varnas (Chaturvana) namely 1. Brahmanas, the class of persons taking to teaching and other learned professions; 2. Kshatriyas, warriors and the ruting class; 3. Vyshyas, the class of persons undertaking trade, commerce and agriculture and 4. Sudras, the class of persons rendering another essential services to the society, the superiority or inferiority of an individual does not seem to have been determined by birth in anyone of these classes, For instance, Valmiki and Vyasa, the authors of the two great epics, the Ramayana and Mahabharatha, who are regarded as the greatest poets, writers and philosophers of the country and who are held in the highest esteem down to this day by all sections of the society, belonged to the fourth and the second varna, respectively. This is also the case as regards the heroes of these two great epics. Raffia, belonging to [[Kshatriya (क्षत्रिय) | क्षत्रिय || Kshatriya]] class, because of his superb qualities as a man and as an ideal ruler, has won a place in the hearts of one and all for ever. So too Krishna, the greatest of diplomats and warriors, and a great teacher, being the propounder of the immortal Bhagvadgita. Both these are adored and worshipped by all sections of the society as incarnations of God Himself.
 
At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations or trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations, raised its ugly head and the pernicious practice of untouchability with all its degrading implications came into existence, However, all right-thinking persons and social reformers have been fighting against these evils which were afflicting society. Mahatma Gandhi, the greatest of such reformers, had as his life's mission the total abolition of untouchability, and toiled in that direction. In spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for
 
it unitedly. On account of the continuing crusade by social reformers against these evils and the bond of oneness regenerated during the freedom struggle, the evil of casteism has substantially declined.
 
In view of the above vedic declarations, the various discriminatory provisions in the Smritis arid other customs have to be regarded as invalid being opposed to the Shruti and set aside as inconsistent with Dharma, which alone is of eternal value, just as in modern constitutional law, provisions of laws enacted by legislatures are set aside if they are inconsistent with the Constitution. In fact Vyasa Smriti expressly provided that whenever there is conflict between the provisions in the vedas (shruti) and those in smritis or puranas (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smritis or custom, which ran counter to the Shruti was Adharma and invalid.9 Manu Srnriti also incorporated the following directive vide Ch.IV-176:
 
  
'''ifjR;tsnFkZdkekS ;kS L;krka /keZoftZrkSA /keZ pkI;lq[kksndZ yksdfoØq"Veso pAA'''
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As for question like was discrimination sanctioned by Dharma ? It is not so. The very expression Dharma is opposed to and inconsistent with any  kind of social inequality. These Vedic provisions emphasise on equality among all human beings. The last of them impresses that just as no spoke of a wheel is superior to another, no individual can claim to be, or regarded as, superior to others. The relevant provisions of the [[Shruti (श्रुतिः)|Shruti]] (Vedas) leave no room for doubt that discrimination on the ground of birth or otherwise had no Vedic sanction; they were plainly opposed to vedic injunction. This was the grand concept of equality in this country at the earliest period of civilization. It should however, be pointed out that some time later, the society had been divided into four [[Varna Dharma (वर्णधर्मः)|Varnas]] (Chaturvana) namely,
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# [[Brahmana Dharma (ब्राह्मणधर्मः)|Brahmanas]]: the class of people taking to teaching and other learned professions.
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# [[Kshatriya Dharma (क्षत्रियधर्मः)|Kshatriyas]]: warriors and people of the ruling class.
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# [[Vaishya Dharma (वैश्यधर्मः)|Vaishyas]]: the class of people undertaking trade, commerce and agriculture.
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# [[Shudra Dharma (शूद्रधर्मः)|Shudras]]: the class of people rendering another essential services to the society.
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But, this division was on functional basis and did not determine the superiority or inferiority of an individual by birth. For instance, [[Maharshi Valmiki (महर्षि वाल्मीकि)|Rshi Valmiki]], the composer of one of the two great [[Itihasa (इतिहासः)|Itihasas]], the [[Ramayana (रामायणम्)|Ramayana]], who is held in the highest esteem down to this day by all sections of the society, belonged to the fourth varna. This is also true in the case of Shri Rama and Shri Krishna. Belonging to the Kshatriya varna, because of his superb qualities as a human being and as an ideal ruler, Shri Rama has won a place in the hearts of one and all for ever. And so has Shri Krishna, the greatest of diplomats and warriors, and a great teacher, being the propounder of the immortal Bhagavad Gita. They are both adored and worshipped by all sections of the society as avataras of the Supreme Being Himself. Therefore, discrimination of any kind is contrary to Dharma. It is really [[Adharma (अधर्मः)|Adharma]].
  
Discard wealth (artha) or desire (kama) if it is contrary to Dharma as also any usage or custom or rules regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation".
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In fact, the [[Vyasa Smrti (व्यासस्मृतिः)|Vyasa Smrti]] expressly provided that if at all there seems to be a conflict between the provisions in the vedas (shruti) and those in smrtis or [[Puranas (पुराणानि)|puranas]] (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smrtis or custom, which ran counter to the Shruti were to be regarded as invalid being opposed to the Shruti. The directive to set aside things inconsistent with Dharma, which alone is of eternal value is mentioned in Manusmrti as follows,<ref name=":2" /><blockquote>परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च । । ४.१७६ । ।<ref>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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref></blockquote><blockquote>''parityajēdarthakāmau yau syātāṁ dharmavarjitau । dharmaṁ cāpyasukhōdarkaṁ lōkasaṁkruṣṭaṁ ēva ca । । 4.176 । ।''</blockquote>Meaning: Discard wealth (artha) or desire (kama) if it is contrary to Dharma, as also any usage, custom or rule regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation.
Our constitution has discarded undesirable customs and practices and has re- established Dharma in the real sense of that expression by tabooing the aforesaid social evils. It confers the right to equality (vide Articles 14, 15 and 16) and abolishes untouchability (vide Article 17).
 
It is therefore, the duty or Dharma of every individual to obey these provisions in letter and spirit in thought, word and deed which will foster the feeling of fraternity and ensure the dignity of individuals.
 
  
== GRATITUDE (Kritajnata) ==
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At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations, trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations raised its ugly head and the detrimental practice of untouchability with all its degrading implications came into existence. However, social reformers have fought against these evils which were afflicting society. And in spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for it unitedly.<ref name=":2" />
To have a feeling of gratitude towards persons and other living beings who/which have been helpful to us, is another value of our national life. It is this feeling which is the basis ~ custom of worshipping animals, and plants as also Ayudha Pooja, i.e., worshipping one day in year all the implements or instruments through which we earn our lively hood. It is the same feeling which had led to the prohibition of slaughter of cows, calves, oxen, bullocks -as the cows give milk which sustains us, from childhood till death. We worship the cow as 'Gomata' (Mother Cow). Kautilya in his Artha Sastra made a specific provision banning cow slaughter. It reads:
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=== करुणा || Compassion<ref name=":2" /> ===
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To have compassion towards all living beings, including human beings is considered as the root of Dharma. Everyone was asked to look towards other living beings as one's own Self ie. आत्मवत् सर्वभूतानाम् | ''ātmavat sarvabhūtānām''. The Smrtis even declared cruelty to animals as a punishable offence. In fact, there was a custom to give a weekly holiday to bullocks. Epitomizing this virtue of Karuna, in the [[Mahabharata (महाभारतम्)|Mahabharata]], [[Rantideva (रन्तिदेवः)|Raja Rantideva]] declares,<blockquote>कामये दुःखतप्तानां प्राणिनामार्तिनाशनम् | ''kāmaye duḥkhataptānāṁ prāṇināmārtināśanam |''</blockquote>Meaning: My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.
  
'''oRlks o`"kks /ksuqÜpS"kkeo/;k%A'''
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Furthermore, in the 12th century, Basaveshwara, the great reformer said, <blockquote>''Compassion is the root of Dharma. Bereft of compassion, there is no Dharma.''</blockquote>
  
Cattle such as calves, bulls or cows, shall not be slaughtered.
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=== Simple Living Reflecting Sparing Use Of Natural Resources  ===
Yajnavalkya Smriti (VI 234) also declared Govadha (Killing of a cow) as an offence. It is this value which has found its way into article 48 of the Constitution of Bharat, which makes it obligatory for the state to make a law prohibiting cow slaughter.
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It is the desire of all human beings to enjoy life and secure happiness. However, the question is how to secure it - by increasing the wants or limiting the wants. The ancient Bharatiya acharyas opted for the latter and incorporated the same in the first verse of the Ishavasyopanishad. It reads,<ref name=":2" /><blockquote>ॐ ईशावास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत्। तेन त्यक्तेन भुञ्जीथाः मा गृधः कस्यस्विद्धनम्॥१॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A4%BE%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A5%8D%E2%80%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Ishavasyopanishad].</ref></blockquote><blockquote>''oṁ īśāvāsyamidam̐ sarvaṁ yatkiñca jagatyāṁ jagat। tena tyaktena bhuñjīthāḥ mā gr̥dhaḥ kasyasviddhanam॥1॥''</blockquote>Meaning: All we find in this ephermeral world is created by the Supreme Being. Let us use them sparingly and let us not snatch the wealth belonging to another.
  
== Compassion ==
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Swami Vivekananda who rejuvenated and propagated the greatness of Dharma also declared that only 'Sacrifice' brings harmony and real happiness. The life of Mahatma Gandhi has been the manifestation of the above principle. He said,<blockquote>''Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary restriction of wants. This alone promotes real happiness and contentment.''</blockquote><blockquote>''A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes hindrance instead of help. Therefore, the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs must meet at a certain point a dead stop, before it degenerates into physical voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity on which all his energies should be concentrated.''</blockquote>Also, having seen the disastrous consequences of over exploiting natural resources, the world is awakening now. There is a great movement for preserving and protecting natural resources. And we have to fall back on the directive in the Ishavasyopanishad in order to ensure justice to posterity.<ref name=":2" />
To have compassion towards all living beings, including human beings was considered as the root of 'Dharma' .Every one was asked to look towards other living beings as his ownself (Atmavat Sarvabhutanam). The Smritis declared that cruelty to animals was a punishable offence. There is also a custom to give a weekly holiday to bullocks. In the Mahabharatha, Raja Rantideva, declares:
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=== कृतज्ञता || Gratitude ===
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To have a feeling of gratitude towards people and other living beings who have been helpful to us, is another value of our national life. It is this feeling which is the basis of the custom of worshipping animals, plants as also Ayudhas ie. all the implements or instruments through which we earn our livelihood that is observed once in a year on the day of Ayudha Pooja. It is the same feeling of Krtajnata that also led to the prohibition of slaughter of cows, calves, oxen and bullocks. Because, cows give milk that sustains us from childhood till death. This is one of the reasons that the cow is worshipped as 'Gomata' (Mother Cow). In fact, Kautilya in his [[Arthashastra (अर्थशास्त्रम्)|Arthashastra]] has made a specific provision banning cow slaughter. It reads,<blockquote>वत्सो वृषो धेनुश्चैषामवध्याः | ''vatso vr̥ṣo dhenuścaiṣāmavadhyāḥ |''</blockquote>Meaning: Cattle such as calves, bulls or cows, shall not be slaughtered.
  
'''dke;s nq%[krIrkuka izkf.kukekfrZuk'kueÃ'''
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The [[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya Smrti]] has also declared Govadha (killing of a cow) as an offence.<ref name=":2" /> <blockquote>गोवधो व्रात्यता स्तेयं ऋणानां चानपाक्रिया । अनाहिताग्नितापण्य विक्रयः परिदेवनम् । । ३.२३४ । ।<ref>Yajnavalkya Smrti, Prayashchitta Adhyaya, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%B6%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Prayashchitta Prakarana.]</ref></blockquote><blockquote>''govadho vrātyatā steyaṁ r̥ṇānāṁ cānapākriyā । anāhitāgnitāpaṇya vikrayaḥ paridevanam । । 3.234 । ।''</blockquote>Another concept that emanates from this virtue of Krtajnata, that evolved as part of Dharma, is the concept of [[Rna (ऋणम्)|Rna]] or Pious Obligations. The Vedas laid down that every individual should discharge three pious obligations. Namely,
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# Deva Rna (Towards the Supreme Being) 
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# Pitru Rna (Towards Parents/ancestors)
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# Rishi Rna (Towards Rishis)
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As per this concept of Rna, every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. Thus, the directive to every individual to discharge the pious obligations is one of the most important values of life which forms a part of 'Dharma'. Subsequently, Maharshi Vyasa added the fourth pious obligation towards Human Society, namely, Manava Rna. And the method by which the [[Rna (ऋणम्)|four pious obligations]] were required to be discharged were also indicated. This elaborated separately in the article titled 'Rna'. In fact, it is on account of this pious obligation that Seva and Tyaga ie. Service and Sacrifice have become our National Ideals.<ref name=":2" />
  
My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.
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=== सेवा परोपकारः च || Service To Others<ref name=":2" /> ===
Basaveshwara, the great 12th Century Reformer declared "Compassion is the root of Dharma; bereft of compassion, there is no Dharma".
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Great importance was attached to the quality of seva (सेवा | selfless service) to others. This value is brought out with illustration in the following verse:<blockquote>परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः | परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ||</blockquote><blockquote>''paropakārāya phalanti vr̥kṣāḥ paropakārāya vahanti nadyaḥ |'' ''paropakārāya duhanti gāvaḥ paropakārārthamidaṁ śarīram ||''</blockquote>Meaning: The trees bear fruits to serve others, the rivers flow to serve others, Cows give milk to serve others; this human body is (also) meant to serve others.
  
== Aparigriha- Simple living & sparing use of Natural resources  ==
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It is this value that inspires every individual to serve the society through every profession or avocation. It impresses that, as rivers serve others, animals and plants serve others, and are not selfish; man being the highest form of life should not lag behind in serving others.
It is the desire of all human beings to enjoy life, and to secure happiness. The question however examined by the ancient Bharatiya thinkers has been how to secure it. Is it by increasing the wants or limiting the wants1 They opted for the latter and incorporated it in the first verse of Ishavasyopanishad. It reads:
 
<blockquote>'''"bZ'kkokL;fen¡ lo± ;fRdŒp txR;ka txrà rsu R;Drsu HkqŒthFkk% ek x`/k% dL; fLon ?kueÃA'''
 
  
All we find in this ephermeral world are created by God. Let us use them only to the minimum extent and let us not snatch the wealth belonging to another.
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=== त्यागः || Sacrifice<ref name=":2" /> ===
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Tyaga is another cherished value of our national life. It refers to 'Subordinating smaller interest (or Self-interest) to a larger interest', even at the cost of some inconvenience and suffering. This principle is found incorporated in Hitopadesha. It says,<blockquote>त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् | ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ||</blockquote><blockquote>''tyajedekaṁ kulasyārthe grāmasyārthe kulaṁ tyajet | grāmaṁ janapadasyārthe ātmārthe pr̥thivīṁ tyajet ||''</blockquote>Meaning: Sacrifice or subordinate individual interest to that of the family, family interest to that of the village, the interest of the village to that of the nation; And renounce all worldly interest if you are inclined towards atmatattva.
  
Swami Vivekananda who rejuvinated and propagated the greatness of Dharma, said thus:
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The last one is adhyatmik and concerns those who believe in Svarga and Moksha from rebirth. But the first three concern life in this world. That is why this value has inspired individuals as well as national life.
  
"</blockquote>Race after race has taken the challenge up, and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past; the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. (India and Her problems p.12)
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Swami Vivekananda recounted that renunciation and seva (सेवा | selfless service) have been our main national ideals. In this regard he said,<blockquote>''The National ideals of India are renunciation and service. Intensify her in those channels, and the rest will take care of itself.''</blockquote><blockquote>''The Indian nation cannot be killed. Deathless it stands, and it will stand so long as that spirit shall remain as the background, so long as her people do not give up their adhyatmikata.''</blockquote><blockquote>''Aye, a glorious destiny, my brethern, as far back as the days of the Upanishads we have thrown the challenge to the world''</blockquote><blockquote>''न धनेन न प्रजया त्यागेनैक अमृतत्त्वमश्नुः | na dhanena na prajayā tyāgenaika amr̥tattvamaśnuḥ |'' </blockquote><blockquote>''Meaning: Not by wealth, not by progeny, but by renunciation alone immortality is reached.'' </blockquote>We have to resurrect this ideal. Every individual works hard and takes all trouble, not with purely selfish interest but, to secure the happiness of all those who depend on him - his wife, children, aged parents, sisters and brothers. Because, he feels for them and considers that he has a duty towards them; that their interest is his own interest. Similarly, if an individual is also made to realise that all his fellow citizens also belong to his larger family of a nation and that he has the duty to serve them, he is capable of making enormous sacrifice for the nation as well. This leads us to the next important value in Bharatiya Parampara, the value of Vasudhaiva Kutumbakam ie. World is one family.
He declared that only 'Sacrifice' brings harmony and real happiness.
 
The life of Mahatma Gandhi, the greatest personality of this century, has been the manifestation of the above principle. He said:
 
Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary restriction of wants. This alone promotes real happiness and contentment.
 
A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes hindrance instead of help. Therefore, the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare. The satisfaction of one's physical needs must meet at a certain point a dead stop, before it degenerates into physical voluptuousness. A man must arrange his physical and cultural circumstances so that they do not hinder him in his service of humanity on which all his energies should be concentrated.
 
The Supreme Court of India, in its celebrated judgment in Sachidananda Pandey V s. State of West Bengal ( 1987 (2) S.C.C. 295) dealing with the importance of environment quoting a German Philosopher, said thus:
 
Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us. Each victory, it is true, in the first place brings about the results we expected, but in the second and third places it has quite different, unforeseen effects which only too often cancel the first.
 
Ecologists are of the opinion that the most ecological and social problem is the widespread disappearance allover the world of certain species of living organisms. Biologists forecast the extinction of animals and plant species on a scale that is incomparably greater than their extinction over the course of millions of years. It is said that over half the species which became extinct over the last 2000 years did so after 1900. The International Association for the Protection of Nature and Natural Resources calculates that now, on average, one species or sub-species is lost every year. It is said that approximately 1000 bird and animal species are facing extinction at present. So it is that the environmental question has become urgent and it has to be properly understood and squarely met by man.
 
The world is awakening now, having seen the disastrous consequences of overexploiting of natural resources and there is a great movement for preserving and protecting natural resources. We have to fall back on the directive in the [[Ishavasyopanishad]] in order to ensure justice to posterity.
 
  
== Service or Paropakara ==
+
=== वसुधैव कुटुम्बकम् || World is One Family<ref name=":2" /> ===
Great importance was attached to service to others. This value is brought out with illustration in the following verse:
+
Though it is natural that for historical, cultural, civilizational, linguistic reasons there had always been many nations/states, the basic philosophy that all living beings are children of the Supreme Being is deep rooted. Therefore, anyone who considered someone as his own and others not as his own, was dubbed as petty minded. This value is expressed in the Hitopadesha as follows:<blockquote>अयं निजः परो वेति गणना लघुचेतसाम् | उदारचरितानां तु वसुधैव कुटुम्बकम् ||</blockquote><blockquote>''ayaṁ nijaḥ paro veti gaṇanā laghucetasām | udāracaritānāṁ tu vasudhaiva kuṭumbakam ||''</blockquote>Meaning: Those who think "He is mine", "He is not", are petty minded. Those who are large-hearted regard the world as one family.
 
 
'''ijksidkjk; QyfUr o`{kk% ijksidkjk; ogfUr u|% ijksidkjk; nqgfUr xko% ijksidkjkFkZfene 'kjhjeÃA'''
 
 
 
The trees bear fruits to serve others. The rivers flow to serve others Cows give milk to serve others. This human body is meant to serve others.
 
This value inspires every individual to serve society through every profession or avocation. It impresses that, as rivers serve others, and animals and plants serve others, and are not selfish; man being the highest form of life should not lag behind in serving others; not merely human beings, but all living beings.
 
 
 
TYAGA -SACRIFICE
 
 
 
This is another cherished value of our national life. Subordinating smaller or self - interest to a larger interest, even at the cost of some inconvenience and suffering is Tyaga. This principle is found incorporated in Hitopadesha.
 
 
 
'''R;tsnsda dqy L;kFksZ xzkeL;kFksZ dqya R;tsrà xzkea tuinL;kFksZ vkRekFksZ i`fFkoha R;tsrÃA'''
 
 
 
Sacrifice/subordinate, individual interest to that of the family. Sacrifice/subordinate, family interest to that of the village Sacrifice/subordinate, the interest of the village to that of the nation.
 
Renounce all worldly interest if you want your soul to rest in peace.
 
The last one is adhyatmik and concerns those who believe in Swarga and Moksha (liberation) from rebirth. But the first three concern life in this world.
 
This has inspired individuals and national life. Every individual works hard and takes all trouble not with purely selfish interest but to secure the happiness of all those who depend on him, this wife, children, aged parents, sisters, and brothers as he feels for them and considers that he has a duty towards them and that their interest is his own interest. Similarly, if an individual is also made to realise that all his brethern also belong to his larger family, and he has the duty to serve them, he makes enormous sacrifice for the nation.
 
Swami Vivekananda recounted that renunciation and service have been our main national ideals. In this regard he said:
 
The National ideals of India are renunciation and service. Intensify her in those channels, and the rest will take care of itself.
 
The Indian nation cannot be killed. Deathless it stands, and it will stand so long as that spirit shall remain as the background, so long as her people do not give up their adhyatmikity.
 
Aye, a glorious destiny, my brethern, as far back as the days of the Upanishads we have thrown the challenge to the world
 
-'Na dhanena na prajaya tyagenaike amritatwamansshuh
 
- not by wealth, not by progeny, but by renunciation alone immortality is reached'. Race after race has taken the challenge up, and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past –the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. The question has yet to be decided whether peace will survive or war; whether patience will survive or non-forbearance; whether goodness will survive or wickedness; whether muscle will survive or brain; whether worldliness will survive or adhyatmikity.
 
This is the theme of Indian life-work, the burden of her eternal song, the backbone of her existence, the foundation of her being, the raison d'etre of her very existence –the adhyatmikization of human race. In this her life course she has never deviated whether the Tartar ruled or the Turk, whether the Moghuls ruled or the English". (India and Her Problems - pp.lO, 12-13)
 
We have to resurrect this ideal.
 
  
 +
If the people constituting different nations understand this value, and act in that spirit, there will be friendly and harmonious relationship among the nations of the world and humanity will enjoy greater happiness.
 
== धर्ममूलानि ॥ Fundamentals of Dharma<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> ==
 
== धर्ममूलानि ॥ Fundamentals of Dharma<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> ==
 +
According to Swami Sivananda, all the virtues enumerated in various ancient granthas as fundamentals or characteristics of dharma and prescribed to be practiced by all are manifestations of four fundamental or cardinal virtues. Namely,
 +
# Non-violence (अहिंसा)
 +
# Truth (सत्यम्)
 +
# Purity (शौचम्)
 +
# Self-control (इन्द्रियनिग्रहः)
  
=== Non violence ===
+
=== अहिंसा || Non violence ===
Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic willpower.
+
Patanjali Maharshi, the propounder of [[Yoga Darshana (योगदर्शनम्)|Yoga Darshana]], recommends that ten virtues should be practised by all people. They are,<blockquote>''Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness) constituting Yama or self-restraint. And Shaucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantras) and Ishvara-pranidhana (consecration of the fruits of all works to the Lord) constituting Niyama or religious observance.''</blockquote>Ahimsa or non-violence is the most important virtue. That is the reason Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence, cowardice or weakness. It is the highest form of valour. Its practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic willpower.
 
 
Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic willpower.
 
 
 
He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint.
 
  
Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a bit, you will be carried away by the force of previous wrong Samskaras and impulses and will become a victim of Himsa, despite your good intentions.
+
In fact, the one who is firmly rooted in Ahimsa can hope to attain Self-realisation. Because, due to the practice of Ahimsa one develops cosmic love to the maximum extent. Therefore, it eventually leads to realisation of oneness or unity of Self.  
  
=== Truth ===
+
Constant vigilance and alertness are also needed in the practice of Ahimsa. If one is careless even for a bit, he/she will be carried away by the force of previous erroneous [[Samskaras (संस्काराः)|Samskaras]] and impulses and will become a victim of Himsa, despite of good intentions.
Brahman is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harischandra sacrificed everything for the sake of truth.
 
  
Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: “Satyam vada—Speak the truth.” The world is rooted in truth. Dharma is rooted in truth.
+
=== सत्यम् || Truth ===
 +
Like Ahimsa, Truth also must be observed in thought, word and deed. If one is established in truth, all other virtues will come along by themselves. The Itihasa and Puranas enumerate this through the example of [[Harishchandra (सत्यहरिश्चन्द्रः)|Raja Harishchandra]] who gave up everything for the sake of truth. Another example is that of [[Yudhishthira (युधिष्ठिरः)|Yudhishthira]] who was also very much devoted to truth.  
  
Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.
+
There is no virtue higher than truth. It is the practice of Satya and Ahimsa that constitute the crown and glory of an ethical life. In the Taittiriya Upanishad, in the convocation address to students, the preceptor says, सत्यं वद | ''satyaṁ vada |'' Meaning, Speak the truth.  
  
=== Purity ===
+
Thus, the entire world is rooted in truth. Dharma is rooted in truth. And honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.
Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.
 
  
This body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness.
+
=== शौचम् || Purity ===
 +
Purity comprises of both external purity and internal purity ie. Purity of body and mind. In fact, purity of body is preliminary to purity of mind. Moreover, the body is considered the temple of the Supreme Being. Therefore, it should be kept clean by bathing daily and wearing clean dress.  
  
The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind.
+
And to make the mind pure, restriction in diet is considered best. Because food exercises a direct influence on the mind. Rather, mind is made up of the fine essence of food. Therefore, purity of food leads to purity of mind. And it is Sattvik food that makes the mind pure. Because as the food is, so is the mind.   
  
Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind.
+
Purity comprises virtues such as frankness, innocence, straightforwardness and absence of all evil thoughts. Naturally, one who is endowed with purity finds it easy to tread the spiritual path.
  
Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path.
+
=== इन्द्रियनिग्रहः || Self-control ===
 +
Self-control implies both control of the body and control of the mind. It does not mean self-torture. It means leading a well-regulated and disciplined life by keeping all the senses under perfect control. As per the famous [[Ratha Rupaka (रथरूपकम्)|Ratha Rupaka]], the senses are like turbulent, wild horses; the body is like a chariot; Mind is the reins; while intellect is the driver. And Atman is the Master of the chariot. Therefore, if the senses are not kept under proper control, they will throw the chariot into a deep bottomless pit. It is the one who keeps the reins firm and drives the chariot intelligently by controlling the horses (senses), who will reach the destination (Moksha or the Abode of Eternal Bliss) safely.
  
=== Self-control ===
+
Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. One is required to overcome attachment, anger, hatred, evil, lust, greed, pride, delusion, jealousy, egoism, etc. for the same. It is said that,
You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the Abode of
+
* Attachment (रागः | Raga) is overcome by dispassion (वैराग्यम् | Vairagya). It dawns when the defects of sensual life (Mithya drshti) such as birth, death, disease, old age, pain, sorrow, etc. become evident.
 +
* Anger and hatred is overcome by forgiveness (क्षमा), love and selfless service.
 +
* Evil is overcome by good.  
 +
* Lust is overcome by the practice of brahmacharya, regular japa and meditation.  
 +
* Greed is conquered by charity, generosity and detached actions.
 +
* Pride is conquered by humility.
 +
* Delusion is conquered by the ability to discriminate and enquiry.
 +
* Jealousy is overcome by magnanimity, atmabhava and nobility.
 +
* Egoism is conquered by tyaga, self-surrender, renunciation of the Self and meditation on the non-dual, eternal, self-luminous [[Brahman (ब्रह्मन्)|brahman]] or the innermost Self who is the immortal, inner ruler.
  
Eternal Bliss) safely.
+
== संहृतिः ॥ Synopsis<ref name=":2" /> ==
 +
All the values of life enumerated above that evolved in this land of Bharata are collectively called Dharma or [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. And their practice gave rise to the culture ie. 'Bharatiya Samskrti'. And it is through this cultural bond that the people of Bharata became a Nation and are surviving as a Nation. Because, in Bharata, national idealism was primary. This aspect has been brought forth even by the apex court in India, the Supreme Court. While expounding the basis which has made the people living in this vast sub-continent a nation, it says,<blockquote>The history of India over the past centuries bears witness to the fact that India was at no time a single political unit. Even during the reign of the Maurya dynasty, though a large part of the country was under the sovereignty of the Maurya kings, there were considerable portions of the territory which were under the rule of independent kingdoms. So also during the Mughal rule which extended over large parts of the territory of India, there were independent rulers who enjoyed political sovereignty over the territories of their respective kingdoms. It is an interesting fact of history that India was forged into a nation neither on account of common language nor on account of the continued existence of a single political regime over its territories but on account of a common culture evolved over the centuries. It is cultural unity - something more fundamental and enduring than any other bond which may unite the people of a country together - which has welded this country into a nation.</blockquote>Thus, it is the samskrti (culture) which was evolved in this country from times immemorial that not only welded the people of this country into a nation but also made it invincible. And consequently, the country has survived despite all odds.
  
Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal.
+
With this background if we examine the values of life evolved in Bharata which are collectively called Dharma, they are of universal application. It is indeed Manava Dharma and not a religion. The instructions in these values such as
 +
# Everyone should tell the truth
 +
# No one should indulge in violence against other living beings
 +
# No one should acquire illegitimate wealth
 +
# Everyone should establish control over their senses
 +
# There should be purity in thought, speech and deed
 +
# Everyone should render seva (सेवा | selfless service) to other individuals
 +
# Every one should abstain from selfishness and greed.  
 +
# The world should be regarded as one family
 +
can be considered as applicable to all human beings. They are of eternal value and can ingrain in people character and love towards all living beings. It is a rich heritage and should be inculcated in all citizens. Because, ingraining these values in every individual through education is the solution to all the evils which the world including Bharata is now facing. The resurrection of these values can provide remedy for all the ills afflicting not only Bharata's National life but also the entire humanity. Hence, it is our duty to resurrect, protect and preserve "Dharmika Values" not only to safeguard national interest but also in the interest of humanity as a whole.
  
 
== References ==
 
== References ==
# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan
 
 
<references />
 
<references />
 +
[[Category:Dharmas]]

Latest revision as of 15:23, 15 July 2021

Values based on Dharma (Samskrit: धर्माधिष्ठितगुणाः) refers to the virtues enumerated in various texts as fundamentals or characteristics of dharma that are prescribed to be practiced by all. These virtues help an individual realise what should be done and what should not be done. And helps one secure real happiness and harmony in life.

There are many main and subsidiary values of life, traditions and customs envisioned in the bharatiya parampara. All of them fall within the framework of Dharma and were in fact, evolved on the basis of certain fundamental principles. These fundamental values that are based on a dharmik view of life are discussed in this article.

परिचयः ॥ Introduction[1]

Based on 'Dharma' and the doctrine of Trivarga, certain basic values of life were evolved and sustained with great care and perseverance through out the history of Bharata. These values were intended to ensure the good and happiness of all, not only in this land but in the entire world. This culture constitutes our rich heritage and wealth which is more valuable than all the material wealth of the world. Further, it is this culture which has established unity in diversity and it is this cultural bond which has welded the people of this Land into a Nation.

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

  1. A common territory which people concerned have made their home and existence of familial attachment between the territory and the people.
  2. Common values of life evolved and cherished by the people.

The people and the territory which is their homeland together constitutes the body of a Nation whereas the values of life evolved by the people, constitute its quintessence. And both together constitute "National Life". In fact, common values of life i.e., culture evolved by the people living in a specific territory, constitute not only national vitality but also national identity. Therefore, as long as they are preserved, the nation survives. Highlighting this aspect, Swami Vivekananda, the harbinger of our National renaissance, says,

"If any nation attempts to throw off its National vitality, the direction which has become its own through the transmission of centuries, that Nation dies, if it succeeds in the attempt."

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

राष्ट्रभक्तिः ॥ Love for Motherland[1]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

धर्माधिष्ठितगुणाः ॥ Values Based On Dharma

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

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

कर्तव्यप्रधानता || Duty Orientedness

Bharatiya culture and civilization attached primary importance to duty. The society established by the ancestors in Bharata is duty based in which the right given to an individual is the right to perform his duty. It is this philosophy which is the essence of the Bhagavad Gita that is declared in the verse,

कर्मण्येवाधिकारस्ते |[2] karmaṇyēvādhikārastē |

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

अत्रापि भारतं श्रेष्ठं जम्बूद्वीपे महामुने । यतो हि कर्म्मभूरेषा ततोऽन्या भोगभूमयः ।। 22 ।।[3]

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

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

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

Our civilization, our culture, our swaraj depend not upon multiplying our wants and self indulgence, but upon restricting our wants - self denial."

This duty based philosophy makes Bharata qualitatively different from others. It is a need based culture, not greed based. And it is this value alone, that can instill in individuals the desire to perform their duty and to surrender/sacrifice their personal interests in the larger interest of the nation and/or humanity.[1]

आचारः ॥ Code of Conduct

All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in this country, fall within the meaning of the word 'Dharma'. It is a code of conduct for all human beings for all time to come and is thus, Universal in nature. Manu describes this Dharma as a collection of specific qualities that are eternal.[1]

अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहः । एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः । । १०.६३ । ।[4]

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

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

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

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

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

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

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

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

Meaning: May all people be happy. The Bharatiya Parampara also laid stress on the principle that the Supreme Being is one though people call him by different names.[1]

एकं सद्विप्रा बहुधा वदन्ति |[5] ekaṁ sadviprā bahudhā vadanti |

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

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

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

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

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

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

Meaning: May He (Supreme Being) protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not hate anyone. Let there be peace, peace and peace. And in the Bhagavad Gita, Shri Krishna emphasizes that people who observe a proper code of conduct are dear to Him. He says,[1]

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

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१४॥[6]

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

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

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

A glance at the qualities mentioned above indicate that they are all general in nature. And cultivation of such qualities is sure to elevate an individual to a higher level of humanity.[1]

स्त्रीत्वसत्कारः || Respect for Womanhood

In Bharata, respect for women is another cherished value of life from times immemorial. Manusmrti mandates that highest respect and regard must be extended to women. It is said,[1]

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

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

जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः । तानि कृत्याहतानीव विनश्यन्ति समन्ततः । । ३.५८ । ।[7]

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

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

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

Meaning:

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

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

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

Hence, people who seek (their own) welfare should always honour women with appropriate gifts, good attire and food. The Manusmrti says,[1]

स्त्रियां तु रोचमानायां सर्वं तद्रोचते कुलम् । तस्यां त्वरोचमानायां सर्वं एव न रोचते । । ३.६२ । ।[7]

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

Meaning: The house in which women folk are decorated with dress and jewellery shines. Otherwise, the house is sure to suffer. The importance given to Atithi Satkara in the Bharatiya tradition is well known. The normal duty of a Grhastashrami or the householder is to feed guests first and only thereafter, the owner of the house, his wife and other members of the family have to have food. However, it is said that newly married daughters, daughters-in-law, young girls as also pregnant women should be served with meals even before the guests.[1]

सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः । अतिथिभ्योऽग्र एवैतान्भोजयेदविचारयन् । । ३.११४ । ।[7]

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

This indicates the highest concern shown to women in view of their great importance to the happiness of the family. The verses also impress that any person who wants happiness at home and who desires that his family should prosper and secure enjoyment of life, must respect women always. There can be no doubt that the house in which husband and wife have mutual love and affection always secures happiness and good results, and is really equal to svarga. While, the house in which women are insulted and harassed, becomes a naraka. Though the above verses indicate the utmost consideration given to women in Manusmrti, there is a verse on the basis of which Manusmrti is criticized and condemned as being against women. It reads as,[1]

पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यं अर्हति । । ९.३ । ।[8]

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

Meaning: The father protects the girl in her childhood, the husband protects her after marriage and her sons protect her in old age. At no stage should a woman be left free (without protection). On the basis of the last part of the above verse, and without reference to the earlier parts and other verses in Manusmrti referred to earlier, the criticism levelled against Manusmrti is that it wanted women to live like slaves of men throughout their life. However, the true meaning and purpose of the above verse is that a woman requires and is entitled to protection in every stage of life. And hence, it is the duty of the father, the husband and the sons to look after the daughter, the wife and the mother respectively.[9] It does not mean that woman must be kept without freedom. Such an interpretation runs counter to the verse, which says that the house in which women are insulted and shed tears gets destroyed. The above true meaning of the verse becomes more clear when it is read with another provision in Manu in which the highest respect is required to be given to women. It says,[1]

उपाध्यायान्दशाचार्य आचार्याणां शतं पिता । सहस्रं तु पितॄन्माता गौरवेणातिरिच्यते । । २.१४५ । ।[10]

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

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

A combined reading of the verses quoted above indicate that women were placed at a higher position. So the real meaning is, the women should be honoured and protected. It is a humane and a duty-oriented provision, the mandate to provide security. This should not be misunderstood as making her life insecure. For, if women are denied freedom and they are kept under subjugation they are bound to be in grief and tears, and as a consequence the happiness of the family disappears. Hence, a meaning consistent with the above verses alone is appropriate.

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

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

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

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

also indicate that special provisions had been made in favour of women in many respects. They have been separately elaborated in the article Rights of Women.[1]

समानता || Equality

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

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

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

अज्येष्ठासो अकनिष्ठास एते सं भ्रातरो वावृधुः सौभगाय ॥५॥[11] ajyeṣṭhāso akaniṣṭhāsa ete saṁ bhrātaro vāvr̥dhuḥ saubhagāya ॥5॥

Meaning: No one is superior or inferior. All are brothers. All should strive for the interest of all and should progress collectively.[1]

समानी व आकूतिः समाना हृदयानि वः । समानमस्तु वो मनो यथा वः सुसहासति ॥४॥[12]

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

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

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

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

Meaning: All have equal rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and the hub.[9]

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

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

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

In fact, the Vyasa Smrti expressly provided that if at all there seems to be a conflict between the provisions in the vedas (shruti) and those in smrtis or puranas (including custom or usage) what is declared in the veda alone should be accepted. The provisions in the smrtis or custom, which ran counter to the Shruti were to be regarded as invalid being opposed to the Shruti. The directive to set aside things inconsistent with Dharma, which alone is of eternal value is mentioned in Manusmrti as follows,[1]

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकसंक्रुष्टं एव च । । ४.१७६ । ।[13]

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

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

At a still later point of time, in the long meandering course of our history, society got divided into innumerable castes and sub-castes on the basis of occupations, vocations, trade or business. The evil of discrimination as high and low among men, on the basis of birth, hereditary avocations and other considerations raised its ugly head and the detrimental practice of untouchability with all its degrading implications came into existence. However, social reformers have fought against these evils which were afflicting society. And in spite of such divisive and undesirable customs, the love for the country and its culture, the common heritage and aspirations of our people, and the basic tenets of dharma have held us together and there has always been unity despite diversity in the country. This was refurbished during our struggle for freedom when everyone fought for it unitedly.[1]

करुणा || Compassion[1]

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

कामये दुःखतप्तानां प्राणिनामार्तिनाशनम् | kāmaye duḥkhataptānāṁ prāṇināmārtināśanam |

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

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

Simple Living Reflecting Sparing Use Of Natural Resources

It is the desire of all human beings to enjoy life and secure happiness. However, the question is how to secure it - by increasing the wants or limiting the wants. The ancient Bharatiya acharyas opted for the latter and incorporated the same in the first verse of the Ishavasyopanishad. It reads,[1]

ॐ ईशावास्यमिदँ सर्वं यत्किञ्च जगत्यां जगत्। तेन त्यक्तेन भुञ्जीथाः मा गृधः कस्यस्विद्धनम्॥१॥[14]

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

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

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

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

Also, having seen the disastrous consequences of over exploiting natural resources, the world is awakening now. There is a great movement for preserving and protecting natural resources. And we have to fall back on the directive in the Ishavasyopanishad in order to ensure justice to posterity.[1]

कृतज्ञता || Gratitude

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

वत्सो वृषो धेनुश्चैषामवध्याः | vatso vr̥ṣo dhenuścaiṣāmavadhyāḥ |

Meaning: Cattle such as calves, bulls or cows, shall not be slaughtered. The Yajnavalkya Smrti has also declared Govadha (killing of a cow) as an offence.[1]

गोवधो व्रात्यता स्तेयं ऋणानां चानपाक्रिया । अनाहिताग्नितापण्य विक्रयः परिदेवनम् । । ३.२३४ । ।[15]

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

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

  1. Deva Rna (Towards the Supreme Being)
  2. Pitru Rna (Towards Parents/ancestors)
  3. Rishi Rna (Towards Rishis)

As per this concept of Rna, every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. Thus, the directive to every individual to discharge the pious obligations is one of the most important values of life which forms a part of 'Dharma'. Subsequently, Maharshi Vyasa added the fourth pious obligation towards Human Society, namely, Manava Rna. And the method by which the four pious obligations were required to be discharged were also indicated. This elaborated separately in the article titled 'Rna'. In fact, it is on account of this pious obligation that Seva and Tyaga ie. Service and Sacrifice have become our National Ideals.[1]

सेवा परोपकारः च || Service To Others[1]

Great importance was attached to the quality of seva (सेवा | selfless service) to others. This value is brought out with illustration in the following verse:

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

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

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

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

त्यागः || Sacrifice[1]

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

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

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

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

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

Swami Vivekananda recounted that renunciation and seva (सेवा | selfless service) have been our main national ideals. In this regard he said,

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

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

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

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

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

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

वसुधैव कुटुम्बकम् || World is One Family[1]

Though it is natural that for historical, cultural, civilizational, linguistic reasons there had always been many nations/states, the basic philosophy that all living beings are children of the Supreme Being is deep rooted. Therefore, anyone who considered someone as his own and others not as his own, was dubbed as petty minded. This value is expressed in the Hitopadesha as follows:

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

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

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

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

धर्ममूलानि ॥ Fundamentals of Dharma[16]

According to Swami Sivananda, all the virtues enumerated in various ancient granthas as fundamentals or characteristics of dharma and prescribed to be practiced by all are manifestations of four fundamental or cardinal virtues. Namely,

  1. Non-violence (अहिंसा)
  2. Truth (सत्यम्)
  3. Purity (शौचम्)
  4. Self-control (इन्द्रियनिग्रहः)

अहिंसा || Non violence

Patanjali Maharshi, the propounder of Yoga Darshana, recommends that ten virtues should be practised by all people. They are,

Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness) constituting Yama or self-restraint. And Shaucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantras) and Ishvara-pranidhana (consecration of the fruits of all works to the Lord) constituting Niyama or religious observance.

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

In fact, the one who is firmly rooted in Ahimsa can hope to attain Self-realisation. Because, due to the practice of Ahimsa one develops cosmic love to the maximum extent. Therefore, it eventually leads to realisation of oneness or unity of Self.

Constant vigilance and alertness are also needed in the practice of Ahimsa. If one is careless even for a bit, he/she will be carried away by the force of previous erroneous Samskaras and impulses and will become a victim of Himsa, despite of good intentions.

सत्यम् || Truth

Like Ahimsa, Truth also must be observed in thought, word and deed. If one is established in truth, all other virtues will come along by themselves. The Itihasa and Puranas enumerate this through the example of Raja Harishchandra who gave up everything for the sake of truth. Another example is that of Yudhishthira who was also very much devoted to truth.

There is no virtue higher than truth. It is the practice of Satya and Ahimsa that constitute the crown and glory of an ethical life. In the Taittiriya Upanishad, in the convocation address to students, the preceptor says, सत्यं वद | satyaṁ vada | Meaning, Speak the truth.

Thus, the entire world is rooted in truth. Dharma is rooted in truth. And honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.

शौचम् || Purity

Purity comprises of both external purity and internal purity ie. Purity of body and mind. In fact, purity of body is preliminary to purity of mind. Moreover, the body is considered the temple of the Supreme Being. Therefore, it should be kept clean by bathing daily and wearing clean dress.

And to make the mind pure, restriction in diet is considered best. Because food exercises a direct influence on the mind. Rather, mind is made up of the fine essence of food. Therefore, purity of food leads to purity of mind. And it is Sattvik food that makes the mind pure. Because as the food is, so is the mind.

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

इन्द्रियनिग्रहः || Self-control

Self-control implies both control of the body and control of the mind. It does not mean self-torture. It means leading a well-regulated and disciplined life by keeping all the senses under perfect control. As per the famous Ratha Rupaka, the senses are like turbulent, wild horses; the body is like a chariot; Mind is the reins; while intellect is the driver. And Atman is the Master of the chariot. Therefore, if the senses are not kept under proper control, they will throw the chariot into a deep bottomless pit. It is the one who keeps the reins firm and drives the chariot intelligently by controlling the horses (senses), who will reach the destination (Moksha or the Abode of Eternal Bliss) safely.

Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. One is required to overcome attachment, anger, hatred, evil, lust, greed, pride, delusion, jealousy, egoism, etc. for the same. It is said that,

  • Attachment (रागः | Raga) is overcome by dispassion (वैराग्यम् | Vairagya). It dawns when the defects of sensual life (Mithya drshti) such as birth, death, disease, old age, pain, sorrow, etc. become evident.
  • Anger and hatred is overcome by forgiveness (क्षमा), love and selfless service.
  • Evil is overcome by good.
  • Lust is overcome by the practice of brahmacharya, regular japa and meditation.
  • Greed is conquered by charity, generosity and detached actions.
  • Pride is conquered by humility.
  • Delusion is conquered by the ability to discriminate and enquiry.
  • Jealousy is overcome by magnanimity, atmabhava and nobility.
  • Egoism is conquered by tyaga, self-surrender, renunciation of the Self and meditation on the non-dual, eternal, self-luminous brahman or the innermost Self who is the immortal, inner ruler.

संहृतिः ॥ Synopsis[1]

All the values of life enumerated above that evolved in this land of Bharata are collectively called Dharma or Sanatana Dharma. And their practice gave rise to the culture ie. 'Bharatiya Samskrti'. And it is through this cultural bond that the people of Bharata became a Nation and are surviving as a Nation. Because, in Bharata, national idealism was primary. This aspect has been brought forth even by the apex court in India, the Supreme Court. While expounding the basis which has made the people living in this vast sub-continent a nation, it says,

The history of India over the past centuries bears witness to the fact that India was at no time a single political unit. Even during the reign of the Maurya dynasty, though a large part of the country was under the sovereignty of the Maurya kings, there were considerable portions of the territory which were under the rule of independent kingdoms. So also during the Mughal rule which extended over large parts of the territory of India, there were independent rulers who enjoyed political sovereignty over the territories of their respective kingdoms. It is an interesting fact of history that India was forged into a nation neither on account of common language nor on account of the continued existence of a single political regime over its territories but on account of a common culture evolved over the centuries. It is cultural unity - something more fundamental and enduring than any other bond which may unite the people of a country together - which has welded this country into a nation.

Thus, it is the samskrti (culture) which was evolved in this country from times immemorial that not only welded the people of this country into a nation but also made it invincible. And consequently, the country has survived despite all odds.

With this background if we examine the values of life evolved in Bharata which are collectively called Dharma, they are of universal application. It is indeed Manava Dharma and not a religion. The instructions in these values such as

  1. Everyone should tell the truth
  2. No one should indulge in violence against other living beings
  3. No one should acquire illegitimate wealth
  4. Everyone should establish control over their senses
  5. There should be purity in thought, speech and deed
  6. Everyone should render seva (सेवा | selfless service) to other individuals
  7. Every one should abstain from selfishness and greed.
  8. The world should be regarded as one family

can be considered as applicable to all human beings. They are of eternal value and can ingrain in people character and love towards all living beings. It is a rich heritage and should be inculcated in all citizens. Because, ingraining these values in every individual through education is the solution to all the evils which the world including Bharata is now facing. The resurrection of these values can provide remedy for all the ills afflicting not only Bharata's National life but also the entire humanity. Hence, it is our duty to resurrect, protect and preserve "Dharmika Values" not only to safeguard national interest but also in the interest of humanity as a whole.

References

  1. 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 1.15 1.16 1.17 1.18 1.19 1.20 1.21 1.22 1.23 1.24 1.25 Justice Mandagadde Rama Jois (1997), Dharma: The Global Ethic, Bharatiya Vidya Bhavan.
  2. Bhagavad Gita, Adhyaya 2.
  3. Vishnu Purana, Amsha 2, Adhyaya 3.
  4. Manusmrti, Adhyaya 10.
  5. Rgveda, Mandala 1, Sukta 164.
  6. Bhagavad Gita, Adhyaya 12.
  7. 7.0 7.1 7.2 Manusmrti, Adhyaya 3.
  8. Manusmrti, Adhyaya 9.
  9. 9.0 9.1 M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.
  10. Manusmrti, Adhyaya 2.
  11. Rgveda, Mandala 5, Sukta 60
  12. Rigveda, Mandala 10, Sukta 191.
  13. Manusmrti, Adhyaya 4.
  14. Ishavasyopanishad.
  15. Yajnavalkya Smrti, Prayashchitta Adhyaya, Prayashchitta Prakarana.
  16. Swami Sivananda (1999), All About Hinduism, Uttar Pradesh: The Divine Life Society.