Changes

=== Vasudeva Kutumbakam (WORLD IS ONE FAMILY) ===

=== 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.

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'''.

<blockquote>'''v;a fut% ijks osfr x.kuk y?kqpsrlkeà mnkjpfjrkuka rq olq/kSo dqVqEcdeÃA'''

 

</blockquote><blockquote>'''Those who think "He is mine", "He is not", are petty minded". Those who are large hearted regard the world as one family.''' </blockquote>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.

'''<blockquote>'''v;a fut% ijks osfr x.kuk y?kqpsrlkeà mnkjpfjrkuka rq olq/kSo dqVqEcdeÃA''''''

</blockquote><blockquote>'''

 

Those who think "He is mine", "He is not", are petty minded". Those who are large hearted regard the world as one family.''' </blockquote>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.

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:

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.

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.

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

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 anima1.

</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 anima1.

</blockquote>\Therefore everyone should conform to dharma (right conduct). Otherwise he is no better than an animals.

</blockquote>\Therefore everyone should conform to dharma (right conduct). Otherwise he is no better than an animals.

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.

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

<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'''

MANU2-17-19-21'''

</blockquote><blockquote>'''The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta.

</blockquote><blockquote>'''The country which is created by God, which lies between the two sacred rivers, Saraswathi and Drishadvati, is called Brahmavarta.

The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavartna.'''

The area which is surrounded by the sea in the east and in which the mountain ranges are located, is called Aryavartna.'''

</blockquote>Having given the territorial description of our motherland, Manu 2-20, declares thus :

</blockquote>Having given the territorial description of our motherland, Manu 2-20, declares thus :

,rÌs'kizlwrL; ldk'kknxztUeu%AA Loa Loa pfj=a f'k{ksju i`fFkO;ka loZekuok%AA

 

''',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.

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.

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.

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

'''mÙkja ;r leqnzL; fgeknzs'pSo nf{k.keà o"k± r kjra uke Hkkjrh ;= lUrfr%AA'''

CH. III -VERSES 1 AND 3

'''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 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.

The other seven main chains of Mountains (in Bharata Varsha) are, Mahendra, Malaya, Sahya, Suktimat, Riksha, Vindhya and Paripatra.

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.

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 :

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

 

'''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.

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 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.

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 :-

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

 

'''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.

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.

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.

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 Bhagvadgita thus :-

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 Bhagvadgita thus :-

deZ.;sokf/kdkjLrsA

 

'''deZ.;sokf/kdkjLrsA'''

 

Your right (adhikara) is to perform your duty

Your right (adhikara) is to perform your duty

This duty based philosophy has been reiterated in Vishnupurana thus :-

This duty based philosophy has been reiterated in Vishnupurana thus :-

v=kfi Hkkjra Js"Ba tEcw}his egkequsA ;rks fg deZHkwjs"kk rrks·U;k HkksxHkwe;%AA

 

'''v=kfi Hkkjra Js"Ba tEcw}his egkequsA ;rks fg deZHkwjs"kk rrks·U;k HkksxHkwe;%AA'''

 

Among the several countries Bharat is great, for, this is land of duty whereas others are lands of enjoyment.

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 :

Mahatma Gandhiji quoted this as the basis of his love for the country. He said :

==== (a) SAMANYA DHARMA ====

==== (a) 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 :

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 :

vfgalk lR;eLr;a 'kkSpa bafnz;fuxzg%A ,ra lkekflda /ke± pkrqoZ.FksZ·czohUeuq%AA

 

'''vfgalk lR;eLr;a 'kkSpa bafnz;fuxzg%A ,ra lkekflda /ke± pkrqoZ.FksZ·czohUeuq%AA'''

 

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

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

This is equivalent to the modern Constitutional Law, Rajadhaima regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-

This is equivalent to the modern Constitutional Law, Rajadhaima regulated the power and duties of the King. The Atrisamhita declared that there were five fundamental duties of a king :-

nq"VL; n.M% lqtuL; iwtk U;k;su dks"kL; p laizo`f)%A vi{kikrks·fFkZ"kq jk"Vaj{kk iŒpSo ;Kk% dfFkrk u`ik.kkeÃA

 

'''nq"VL; n.M% lqtuL; iwtk U;k;su dks"kL; p laizo`f)%A vi{kikrks·fFkZ"kq jk"Vaj{kk iŒpSo ;Kk% dfFkrk u`ik.kkeÃA'''

 

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.

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.

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 Sastra" (P-39) (the Constitutional Law of ancient India (compiled around 300 B.C) summed up the duties of the king (State) thus ;-

In conformity with this spirit of Raja Dharma, Kautilya, in his famous " Artha Sastra" (P-39) (the Constitutional Law of ancient India (compiled around 300 B.C) summed up the duties of the king (State) thus ;-

iztklq[ks lq[ka jkK% iztkuka p fgrs fgreà ukRefiz;a fgra jkK% iztkuka rq fiz;a fgreÃA

 

'''iztklq[ks lq[ka jkK% iztkuka p fgrs fgreà ukRefiz;a fgra jkK% iztkuka rq fiz;a fgreÃA'''

 

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.

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.

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.

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 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.

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, 'Manu Smriti' on Raja Dharma (IX-31) says :-

It was also made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, ''''Manu Smriti'''' on Raja Dharma (IX-31) says :-

<nowiki>;</nowiki>Fkk lokZf.k Hkwrkfu /kjk /kkj;rs leeà rFkk lokZf.k Hkwrkfu fcHkzr% ikfFkZoa ozreÃA

 

'''<nowiki>;</nowiki>Fkk lokZf.k Hkwrkfu /kjk /kkj;rs leeà rFkk lokZf.k Hkwrkfu fcHkzr% ikfFkZoa ozreÃA'''

 

Just as the mother earth gives equal support to all the living beings, a king should give support to all without any discrimination.

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:

Narada Smriti vide Dharmokosha P-870 laid down thus:

ik"k.MuSxeJs.khiwxozkrx.kkfn"kqA laj{ksRle;a jktk nqxsZ tuins rFkkAA

 

'''ik"k.MuSxeJs.khiwxozkrx.kkfn"kqA laj{ksRle;a jktk nqxsZ tuins rFkkAA'''

 

The king should afford protection to compacts of associations of believers of Veda (Naigamas) as also of disbelievers in Veda (Pashandis) and of others.

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.

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:

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:

losZ·fi lqf[ku% lUrq losZ lUrq fujke;k%A losZ Hknzkf.k i';Urq ek dÜpÌq%[kHkkXHkosrÃA

 

'''losZ·fi lqf[ku% lUrq losZ lUrq fujke;k%A losZ Hknzkf.k i';Urq ek dÜpÌq%[kHkkXHkosrÃA'''

 

Let all be happy, let all be free from diseases, let all see auspicious things and let nobody suffer from grief.

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 :

There is a prayer made in every temple every day to the following effect :

yksdk% leLrk lqf[kuks HkoUrqAA

 

'''yksdk% leLrk lqf[kuks HkoUrqAA'''

 

Let all people be happy

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:

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:

vkdk'kkRifrra rks;a ;Fkk xPNfr lkxjeà loZnsoueLdkj% ds'koa izfr xPNfrAA

 

'''vkdk'kkRifrra rks;a ;Fkk xPNfr lkxjeà loZnsoueLdkj% ds'koa izfr xPNfrAA'''

 

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.

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 :

The following prayer incorporated in the Upanishads, discloses the lofty ideals evolved in our culture from ancient times :

lg ukoorqA lg ukS HkquDrqA lg oh;± djokogSA rstfLo uko/khreLrqA ek fof}"kkogSA Å¡ 'kkafr%] 'kkafr%] 'kkafr%A

 

'''lg ukoorqA lg ukS HkquDrqA lg oh;± djokogSA rstfLo uko/khreLrqA ek fof}"kkogSA Å¡ 'kkafr%] 'kkafr%] 'kkafr%A'''

 

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.

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.

Again in Bhagavadgita, Chapter XII-13-14, Lord the 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:

Again in Bhagavadgita, Chapter XII-13-14, Lord the 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:

v}s"Vk loZHkwrkuka eS=% d#.k ,o pA fueZeks fujgadkj% lenq%[klq[k% {kehAA larq"V% lrra ;ksxh ;rkRek n`<fuÜp;%A e ;fiZreukscqf);ksZ e Dr% l es fiz;%AA

 

'''v}s"Vk loZHkwrkuka eS=% d#.k ,o pA fueZeks fujgadkj% lenq%[klq[k% {kehAA larq"V% lrra ;ksxh ;rkRek n`<fuÜp;%A e ;fiZreukscqf);ksZ e Dr% l es fiz;%AA'''

 

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.

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.

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 immemoriRESPECT  

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 immemoriRESPECT  

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.

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.

vT;s"Bklks vdfu"Bkl ,rs la Hkzkrjks oko`/kq% lkSHkxk;AA

 

'''vT;s"Bklks vdfu"Bkl ,rs la Hkzkrjks oko`/kq% lkSHkxk;AA'''

 

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).

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).

Article 1 of the Universal Declaration of human rights reads thus:

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.

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.

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

lekuh o vkÑfr% lekuk ân;kfu o%A lekueLrq oks euks ;Fkk o% lqlgklfrAA

RIGVEDA – MANDALA – 10, SUKTA-191, MANTRA-4 (Concluding part of Rigveda)

RIGVEDA – MANDALA – 10, SUKTA-191, MANTRA-4 (Concluding part of Rigveda)

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

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

lekuh izik lg oksTMkHkkx%A lekus ;ksD=s lg oks ;qufTeA vjk% ukfHkfeokfHkr%AA

 

ATHARVANAVEDA – SAMJNANA SUKTA

'''lekuh izik lg oksTMkHkkx%A lekus ;ksD=s lg oks ;qufTeA vjk% ukfHkfeokfHkr%AA

 

ATHARVANAVEDA – SAMJNANA SUKTA'''

 

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.

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.

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 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.

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 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.

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.

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:

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

 

'''ifjR;tsnFkZdkekS ;kS L;krka /keZoftZrkSA /keZ pkI;lq[kksndZ yksdfoØq"Veso pAA'''

 

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".

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".

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).

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).

== GRATITUDE (Kritajnata) ==

== GRATITUDE (Kritajnata) ==

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:

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:

oRlks o`"kks /ksuqÜpS"kkeo/;k%A

 

'''oRlks o`"kks /ksuqÜpS"kkeo/;k%A'''

 

Cattle such as calves, bulls or cows, shall not be slaughtered.

Cattle such as calves, bulls or cows, shall not be slaughtered.

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.

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.

== Compassion ==

== Compassion ==

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:

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:

dke;s nq%[krIrkuka izkf.kukekfrZuk'kueÃ

 

'''dke;s nq%[krIrkuka izkf.kukekfrZuk'kueÃ'''

 

My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.

My desire (as the) highest Dharma is to wipe out the tears from the eyes of living beings in distress.

Basaveshwara, the great 12th Century Reformer declared "Compassion is the root of Dharma; bereft of compassion, there is no Dharma".

Basaveshwara, the great 12th Century Reformer declared "Compassion is the root of Dharma; bereft of compassion, there is no Dharma".

== Aparigriha- Simple living & sparing use of Natural resources  ==

== Aparigriha- Simple living & sparing use of Natural resources  ==

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

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.

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.

</blockquote>Swami Vivekananda who rejuvinated and propagated the greatness of Dharma, said thus:

</blockquote>Swami Vivekananda who rejuvinated and propagated the greatness of Dharma, 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.

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.

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.

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 ==

== Service or Paropakara ==

Great importance was attached to service to others. This value is brought out with illustration in the following verse:

Great importance was attached to service to others. This value is brought out with illustration in the following verse:

ijksidkjk; QyfUr o`{kk% ijksidkjk; ogfUr u|% ijksidkjk; nqgfUr xko% ijksidkjkFkZfene 'kjhjeÃA

 

'''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.

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.

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.

1.4.2.9 TYAGA -SACRIFICE

 

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.

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

 

'''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.

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.

Renounce all worldly interest if you want your soul to rest in peace.

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

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 spirituality.

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 spirituality.

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 spirituality.

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 spirituality.

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 spiritualization 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)

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 spiritualization 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.

We have to resurrect this ideal.

He won Kalyana province and acquired a lot of wealth. Abajipanth, who was the commander of the army who won the war told Shivaji that a beautiful girl had also been captured and he was presenting her to Maharaj. She was a member of the family of the Mughal Subhedar of Kalyan who was defeated in the war. Shivaji said 'you say she is so beautiful, she is equal to my mother. So, I love and respect her. Moreover affording protection to women is Raja Dharma' .Having said so he got her decorated with jewels and rich dress, and she was restored to the defeated Subhedhar who was overwhelmed and realised the importance given to the value of respect for womanhood in this land.

He won Kalyana province and acquired a lot of wealth. Abajipanth, who was the commander of the army who won the war told Shivaji that a beautiful girl had also been captured and he was presenting her to Maharaj. She was a member of the family of the Mughal Subhedar of Kalyan who was defeated in the war. Shivaji said 'you say she is so beautiful, she is equal to my mother. So, I love and respect her. Moreover affording protection to women is Raja Dharma' .Having said so he got her decorated with jewels and rich dress, and she was restored to the defeated Subhedhar who was overwhelmed and realised the importance given to the value of respect for womanhood in this land.

Manusmriti mandates in the following verse that highest respect and regard must be extended to women.

Manusmriti mandates in the following verse that highest respect and regard must be extended to women.

<nowiki>;</nowiki>= uk;ZLrq iwT;Urs jeUrs r= nsork%AA ;=SrkLrq u iwT;Urs lokZLr=kQyk% fØ;k%AA

 

'kkspafr tke;ks ;= fou';R;k'kq rRdqyeà u 'kkspafr rq ;=Srk o/kZrs rf) loZnkAA tke;ks ;kfr eksgkfu laiR; izfriwftrk%A rkfr ÑR;kgrkuho fou';afUr leUor%AA

'''<nowiki>;</nowiki>= uk;ZLrq iwT;Urs jeUrs r= nsork%AA ;=SrkLrq u iwT;Urs lokZLr=kQyk% fØ;k%AA'''

MANU 3(56)-(57)-(58)

''''kkspafr tke;ks ;= fou';R;k'kq rRdqyeà u 'kkspafr rq ;=Srk o/kZrs rf) loZnkAA tke;ks ;kfr eksgkfu laiR; izfriwftrk%A rkfr ÑR;kgrkuho fou';afUr leUor%AA'''

'''MANU 3(56)-(57)-(58)'''

 

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.

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,1he 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.

If in a house daughter,1he 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.

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.

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.

Hence, men who seek (their own) welfare should always honour women on holidays and festivals with gifts, good attire and dainty food,

Hence, men who seek (their own) welfare should always honour women on holidays and festivals with gifts, good attire and dainty food,

fL=;ka rq jkspekuk;ka lo± rnzksprs dqyeà rL;ka Rojkspekuk;ka loZeso u jksprsA lqokfluh% dqekja'p jksfx.kks xfHkZ.kh% fL=;%A vfrfFkH;ksxz ,oSrku Hkkst;snfopkj;uÃA

 

MANU-III-62-114

'''fL=;ka rq jkspekuk;ka lo± rnzksprs dqyeà rL;ka Rojkspekuk;ka loZeso u jksprsA lqokfluh% dqekja'p jksfx.kks xfHkZ.kh% fL=;%A vfrfFkH;ksxz ,oSrku Hkkst;snfopkj;uÃA'''

 

'''MANU-III-62-114'''

 

The house in which women folk are decorated with dress and jewellery, shines, otherwise, the house is sure to suffer.

The house in which women folk are decorated with dress and jewellery, shines, otherwise, the house is sure to suffer.

Recently married daughters, as well as daughter-in-law, young girls as also pregnant women should be served with meals even before the guests.

Recently married daughters, as well as daughter-in-law, young girls as also pregnant women should be served with meals even before the guests.

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.

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.

However, there is a verse on the basis of which Manu Smriti is criticized and condemned as being against women. It reads:

However, there is a verse on the basis of which Manu Smriti is criticized and condemned as being against women. It reads:

firk j{kfr dkSekjs HkrkZ j{kfr ;kSousA j{kfUr LFkfojs iq=k u L=h LokrU«;egZfrAA

 

'''firk j{kfr dkSekjs HkrkZ j{kfr ;kSousA j{kfUr LFkfojs iq=k u L=h LokrU«;egZfrAA

MANU-IX-3

MANU-IX-3

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.

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.

On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.

On the basis of the last part of the above verse, without reference to the earlier parts and other verses in Manu Smriti, referred to earlier, the criticism levelled against Manu Smriti is that it wanted women to live like slaves of man through out their life.

It is such a difference flowing from the nature of women, who are vulnerable to various kinds of onslaughts when left unprotected which is the basis for the above verse of Manu Smriti, It does not mean that woman must be kept without freedom. Such an

It is such a difference flowing from the nature of women, who are vulnerable to various kinds of onslaughts when left unprotected which is the basis for the above verse of Manu Smriti, 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.

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.

mik/;k;kUn'kkpk;Z vkpk;kZ.ka 'kra firkA lgL=a rq fir`Uekrk xkSjos.kkfrfjP;rsAA

 

'''mik/;k;kUn'kkpk;Z vkpk;kZ.ka 'kra firkA lgL=a rq fir`Uekrk xkSjos.kkfrfjP;rsAA

MANU II-145

MANU II-145

The acharya is more venerable than a Upadhyaya (teacher). father is more venerable than an acharya. But the mother is more venerable than the father.

The acharya is more venerable than a Upadhyaya (teacher). 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. The above verse in Manu indicates that while the teacher is to be placed at a higher level, the father is to be respected more than the teacher and no place, no status which is higher than that of the mother is given to any one. These verses should be read with the earlier verse. 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. She should not be left open to attack by men with evil propensities, it does not mean her freedom should be jeopardised. Any meaning given to the verse to the effect that women should be denied freedom at every stage is perverse as it would be totally inconsistent with the other verses. 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.

A combined reading of the verses quoted above indicate that women were placed at a higher position. The above verse in Manu indicates that while the teacher is to be placed at a higher level, the father is to be respected more than the teacher and no place, no status which is higher than that of the mother is given to any one. These verses should be read with the earlier verse. 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. She should not be left open to attack by men with evil propensities, it does not mean her freedom should be jeopardised. Any meaning given to the verse to the effect that women should be denied freedom at every stage is perverse as it would be totally inconsistent with the other verses. 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.

=== Misuse or dependence of the property of women prohibited ===

=== Misuse or dependence of the property of women prohibited ===

u dU;k;k% firk fo}kUx`g.kh;kPNqYde.ofiA x`áŒNqYda fg yksHksu L;kTMkjks·iR;foØ;hAA L=h/kukfu rq ;s eksgknqithofUr ckU/kok%A ukjh;kukfu oL=a ok rs ikik ;kUR;/kksxfreÃA

'''u dU;k;k% firk fo}kUx`g.kh;kPNqYde.ofiA x`áŒNqYda fg yksHksu L;kTMkjks·iR;foØ;hAA L=h/kukfu rq ;s eksgknqithofUr ckU/kok%A ukjh;kukfu oL=a ok rs ikik ;kUR;/kksxfreÃA

MANU III-51-52

MANU III-51-52

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.

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.

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.

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.

=== Right of Wives ===

=== Right of Wives ===

<nowiki>;</nowiki>fn dq;kZRlekua'kkUiRU;% dk;kZ% lekaf'kdk%A u nÙka L=h/kua ;klka Hk=kZ ok Üo'kqjs.k okAA

'''<nowiki>;</nowiki>fn dq;kZRlekua'kkUiRU;% dk;kZ% lekaf'kdk%A u nÙka L=h/kua ;klka Hk=kZ ok Üo'kqjs.k okAA

YAJ.III15:

YAJ.III15:

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.

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

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.

taken into account for the purpose of reducing the share was only that which was given by the husband or the father-in-law.

=== 1.4.2.3.4 Right of mothers ===

=== Right of mothers ===

leka'kgkfj.kh ekrkA

'''leka'kgkfj.kh ekrkA'''

 

Mother is an Equal Sharer

Mother is an Equal Sharer

leka'kgkfj.kh ekrsfr opukr ekr`inL; tuuhijRokr u liRuhekr`ijRoefiA lÑr JqrL; eq[;xkS.kRokuqi iÙks%A

 

'''leka'kgkfj.kh ekrsfr opukr ekr`inL; tuuhijRokr u liRuhekr`ijRoefiA lÑr JqrL; eq[;xkS.kRokuqi iÙks%A'''

 

The expression 'mother' includes the step-mother, i.e., the other wives, if any, of the father. Their share was, however, liable to be reduced to the extent of stridhana in their possession.

The expression 'mother' includes the step-mother, i.e., the other wives, if any, of the father. Their share was, however, liable to be reduced to the extent of stridhana in their possession.

SMRITI CHANDRIKA P.624:

'''SMRITI CHANDRIKA P.624:'''

Because of this rule, the rights of paternal grandmother or step-grandmother were also similar.

Because of this rule, the rights of paternal grandmother or step-grandmother were also similar.

=== 1.4.2.3.5 Rights of daughters ===

=== Rights of daughters ===

Daughters, whose marriages had taken place before partition, were given no right in the coparcenary property of their parents' joint family. As regards unmarried daughters, a share in the coparcenary property was recognised.

Daughters, whose marriages had taken place before partition, were given no right in the coparcenary property of their parents' joint family. As regards unmarried daughters, a share in the coparcenary property was recognised.

LosH;ksa·'ksH;Lrq dU;kE;% izn/kqHkzkZrj% i`Fkdà LokR[kkna'kkPprqHkkZxa ifrrk% L;qjfnRlo%AA

 

'''LosH;ksa·'ksH;Lrq dU;kE;% izn/kqHkzkZrj% i`Fkdà LokR[kkna'kkPprqHkkZxa ifrrk% L;qjfnRlo%AA

MANU IX 118

MANU IX 118

To maiden sisters, each of the brothers shall give out of his share, one- fourth part. Those who fail to give shall become patita.

To maiden sisters, each of the brothers shall give out of his share, one- fourth part. Those who fail to give shall become patita.

Kat.858, however, while repeating the rule, provides that in cases where the property is small, sons and unmarried daughters should share equally.

Kat.858, however, while repeating the rule, provides that in cases where the property is small, sons and unmarried daughters should share equally.

The Hindu law governing inheritance and partition of joint family property continues to be in force subject to the modifications brought about by legislations, the latest being the Hindu succession Act, 1955 under which a daughter is an equal sharer along with the son in the property of the father.

The Hindu law governing inheritance and partition of joint family property continues to be in force subject to the modifications brought about by legislations, the latest being the Hindu succession Act, 1955 under which a daughter is an equal sharer along with the son in the property of the father.

=== 1.4.2.3.6 Stridhana ===

=== Stridhana ===

Every property movable or immoveable, given to a woman by anyone constitutes her own absolute property. The rule of succession to Stridhana was that it would go to

Every property movable or immoveable, given to a woman by anyone constitutes her own absolute property. The rule of succession to Stridhana was that it would go to

daughters, to the exclusion of the sons and, to the sons only in the event of there being no daughters.

daughters, to the exclusion of the sons and, to the sons only in the event of there being no daughters.

=== 1.4.2.3.7 Exception to women's property from the law of adverse possession ===

=== Exception to women's property from the law of adverse possession ===

The provision of the law regarding perfecting title to immoveable property by adverse possession was very strict. Only after three generations could adverse possessions be pleaded, but in respect of property belonging to women no adverse possession could be pleaded at all at any time.

The provision of the law regarding perfecting title to immoveable property by adverse possession was very strict. Only after three generations could adverse possessions be pleaded, but in respect of property belonging to women no adverse possession could be pleaded at all at any time.

=== 1.4.2.3.8 Special provision in favor of women regarding quantum of penalty ===

=== Special provision in favor of women regarding quantum of penalty ===

In case of all offences only half of the punishment prescribed for man should be imposed on a woman (Katyayana-487)

In case of all offences only half of the punishment prescribed for man should be imposed on a woman (Katyayana-487)

=== 1.4.2.3.9 Death sentence for rape of a woman under custody ===

=== Death sentence for rape of a woman under custody ===

Capital sentence for committing the offence of rape against a woman arrested, by an officer of the state, was prescribed (vide Kautilya Arthasastra p.256)

Capital sentence for committing the offence of rape against a woman arrested, by an officer of the state, was prescribed (vide Kautilya Arthasastra p.256)

The requirement of such severe punishment was recognised and section 376 of the I.P.C. was amended by Criminal Law Amendment Act, 1980, by which penalty of rigorous imprisonment of ten years is prescribed for the offence of the rape of a woman.

The requirement of such severe punishment was recognised and section 376 of the I.P.C. was amended by Criminal Law Amendment Act, 1980, by which penalty of rigorous imprisonment of ten years is prescribed for the offence of the rape of a woman.