|
India is an ancient society but a modern State. The
Indian ethos has largely been a tolerant society embracing and
respecting the dignity of its friends and foes alike. Because Indian
culture was more receptive in respecting the inherent worth of
others, it had the tendency to overlook the so called alien aspects
and build a society based on the principles of cooperation rather
than competition.
People from far and wide
were attracted to India, whether it was the quest for material El
Dorado or spiritual solace. India has always welcomed and
accommodated people from alien societies. The very fact that Indian
culture could withstand and flourish amidst foreign ideologies both
social and religious, speaks volumes for its eclecticism. In a way
Indian culture has emphasized some of the fundamental principles of
modern day philosophy of human rights from alien societies. The very
fact that Indian culture could withstand and flourish amidst foreign
ideologies both social and religious, speaks volumes for its
eclecticism. In a way Indian culture has emphasized some of the
fundamental principles of modern day philosophy of human rights from
time past which may be evidenced in a declaration made in he Rig
Veda:
O one is superior or
inferior. All are brother. All should strive for the interest all and
should progress collectively.
Mandala 5, Sukta 60, Mantra 5.
Akin to this is the
concept of human rights associated with the worth and dignity of the
individual, according highest respect to human personality without
any discrimination on grounds of caste, religion, creed, race,
colour, sex or place of birth.
Undoubtedly, such a
respect for inherent human attribute cultivated an atmosphere
conducive to the development and nurturing of a society for all.
The ancient Indian social
system was based on the principles of division of labour strictly
relying on the aptitude and functional specialization of a person.
This heavily corresponds to the Greek theory of Ideal State as
portrayed by Plato in his work, The Republic. Plato has categorized
society into three classes-Gold, Silver and Copper. Similarly, the
Varna Vyavastha (caste system), initially based on innate
nature(guna) and individual’s choice of work (shrama), was
divided into four classes-Brahmin, Kshatriya, Vaishya and Shudra.
However, the difference lies in the fact that Indian thinkers could
translate their idea into practice whereas in Greek culture it
remained only as a doctrine.
Human lfie was defined in
terms of human dignity. And ultimate individual development depended
solely upon theuplife and enrichment of humanity a whole. The Sutra
(principles) of Athar Veda proclaim:
All should live together
in harmony supporting one another like the spokes of a wheel fo the
chariot connecting its rim and the hub.
Sum Gyana Sukta, Athar Veda.
Based on the principle of
equality the above doctrine highlights that as no spoke is superior
to the other, no individual may claim to be, or be considered as
superior to others. Individuals not only have the right to be treated
with equality, but also a duty to strive for the happiness of every
other individual. In a larger context, the term equality as explained
in the hymn above extends even to equal claims over water, food and
natural resources. No gainsaying that human dignity had universal
appeal and Indian culture tried to be comprehensive to suit the needs
of every human being.
A distinctive feature of
Indian culture is its thorough understanding of nature, human values
and dignity of man, his or her relation with other fellow beings in
the universe and with the universe as a whole.
Under the Indian
perspective, from time pre-historic, man has been the object in the
study of mankind. Indian savants and sages emphatically expressed
that entire mankind forms a single species. And despite outward
diversities all have the common human dignity which supplies the link
o unity in the midst of its diversity.
Just as there was
acceptance for collective development of the individual there was
concomitant toleration and understanding for religious freedom for
people in general. This apprenticeship is superior to the other, no
individual may claim to be, or be considered as superior to others.
Individuals not only have the right to be treated with equality, but
also a duty to strive for the happiness of every other individual. In
a larger context, the term equality as explained in the hymn above
extends even to equal claims over water, food and natural resources.
No gainsaying that human dignity had universal appeal and Indian
culture tried to be comprehensive to suit the needs of every human
being.
A distinctive feature of
Indian culture is its thorough understanding of nature, human values
and dignity of man, his or her relation with other fellow beings in
the universe and with the universe as a whole.
Under the Indian
perspective, from time pre-historic man has been the object in the
study of mankind. Indian savants and sages emphatically expressed
that entire mankind forms a single species. And despite outward
diversities all have the common human dignity which supplies the link
of unity in the midst of its diversity.
Just as there was
acceptance for collective development of the individual there was
concomitant toleration and understanding for religious freedom for
people in general. This apprenticeship of the Indian mind taught that
every individual had the freedom of expression and belief and could
practice religion according to its tenets.
Swami Vivekanand in his
famous Chicago Address to the World’s Parliament of Religions in
1893 reiterated, (We) Indians believe not only in universal
tolerance, but we accept all religions are true. I am proud to belong
to a nation which has sheltered the persecuted and the refugees of
all regions and all nations of the earth. We have gathered in our
bosom the purest remnant of the Israelites, who came to southern
India and took refuge with us the very year in which their holy
temple was shattered to pieces by Raman tyranny….
For atleast a thousand
years, a number of religions have thrived in India, each with wide
gulf of social and cultural diversities. Not only this, each religion
has its won philosophy, theology, mythology, ceremonies and rituals.
Despite these outward diversities of religious beliefs and practices,
the vast bulk of the people of Indian had developed certain common
fundamental values of life based on the precept of human dignity
which could sustain and develop into a great catholic society. The
individual had awe for the inborn dignity of all human beings, so
vital for peaceful co-existence.
India has been the cradle
for the birth of the world’s many great religions. Buddhism
which originated in India and spread over China, Japan and parts of
Mongolia was never utilized as a weapon to colonies people. This
invariably reflects the essence of Indian culture and its belief in
the dignity of human life. Exhibiting one of the highest form of
human values the Indian culture allowed people to live and develop
their personality according to their own belief. Indian culture
teaches that everyone must assimilate the spirit of the other and yet
preserve one’s individuality and grow according to ones own law
of growth.
Kautilaya’s writing
in the Arthashastra depicts that the foundation of India’s
social culture rested on a developed structure of law with popular
sovereignty, organized administrative and judicial system, assurances
of fundamental right and liberties of the people, rights of
inheritance and succession, ownership and corporate organisation. In
approximately all mattes of life the rule of law was the governing
principles. However, the Indian thinking about law starts from the
concept of rit which is of Vedic origin. The rit, also known as order
has been the basis of Indian culture, legal theory, politics and
philosophy. The threads of Indian more and practices were spun around
the concept of rit which regulated individuals and social activities
for achieving all the true goals of life in a just and equitable
manner.
In ancient India the
importance of the rule of law was like an all embracing institution
to protect the innate dignity of all. It was propagated as the pious
duty of the king, so much so that it became psychologically well
night impossible for the king ever to think of overriding its
dictates. The rit was regarded as king of kings, ruler of the rulers.
In this was the idea that the kingly office was a trust and that the
king was the guardian of law and had duty to abide the rit which
acted as a powerful lever to prevent the king from becoming a despot
and ruling in a tyrannical manner. All this respect for the rule of
law consolidated the fact that the dignity of every individual was
not a trifle and the king could not tamper with it by enacting or
changing the law substantially, at his will.
Kautilya in his writing,
the Arthashastra highlights the primary duty of the ruler to provide
unconditional protection to an individual dignity in every respect
and ensure his happiness. Kautilya states. In the happiness of his
subjects lies the happiness of his subject lies the happiness of the
Ruler in their welfare his welfare; whatever please him the Ruler
shall not consider as good but whatever pleases his subjects, the
Ruler shall consider as good.
King Chandrapida (680-688
AD) of Kashmir protected a poor individual’s right of residence
again the action of his officers. The facts of a case show that
king’s men had planned to construct a temple at a certain place.
On a section of that auspicious site there was a hut belonging to a
cobbler.
Disobeying the order of
the king’s officers the cobbler resisted his claim over his only
place of shelter. Eventually when the matter was brought before the
king, he ordered his high officers to stop the construction of the
temple or build it elsewhere. The kings is reported to have remarked.
Do not tarnish the pious act of construction of a temple by depriving
the poor man of his only dwelling Rajatrangini IV. 59.
It may be recalled that
from time immemorial Indian have called their culture by the name
manav dharma manav sanskriti or human culture.
And squarely indeed.
| 
