Yajurvedic Declarations of Human Rights

Dr.Manmohan Acharya

Human Rights and Present World

The issue of Human Rights is considered as one of the most important
focus in the present world. At this moment, Man has become very strong
economically and powerful in the field of science, technology and edification.
So much comfortable the lifestyle of human being has turned out; the
troubles in human life multiplied in proportion. Man is not ready to limit
himself within the basic needs i.e. food, cloth and shelter. The desires of man
touch the sky. For that reason, there happened two terrible world wars
during the last century. After the 2nd world war, the common man dreamt to
survive peacefully and save himself from the radiation of furious atomic
weapons. That’s why he emphasizes more on his rights. Human rights as
defined during twentieth century are those minimum rights, which every
individual must have against the state by virtue of his being a member of
human family, irrespective of any other consideration1. It seems to be
surprising that the human being is so much concerned to claim his rights and
closed his eyes towards the rights of others. So, the instant purview of
human rights enlarges day by day.
The Term is Western but not the Concept
The Universal Declaration of Human Rights was solemnly proclaimed
by the United Nations on December 10, 1948. During last six decades, many
attempts have been made in the west to designate and patent this concept
as a western concept. Attempts are also being made to study the names of
western political philosophers those have used the term ‘rights’ and ‘human
rights’ in their books and treaties. Some say that- Thoreau was the first
political philosopher who used the term human rights in his book ‘Treaties on
Civil disobedience’. The English philosopher, John Stuart Mill and political
theorist, Thomas Paine also used the term human rights in their books
‘Essay on Liberty’ and ‘the rights of man’ respectively. In fact, the concept of
Human Rights as it is understood today has come forward over the centuries.
Though the term ‘human rights’ seems to have modern face, its theory is as
old as human civilization. Human Rights have existed, in however, nascent
form, ever since man, as a gregarious animal, has lived in communities,
families, clan, tribe, village, town or nation and now in an independent world
community2. Western writers would like us to believe that the English Magna

1
Charta (1215 A.D.) which for the first time formulated human rights and
liberties of the individual against the authority of state and that it was
followed by the petition of rights (1622) and the Bill of Rights (1688). It must
not be forgotten that in England during all this period, it was a struggle
between the barons and landed aristocracy on one side and the king on the
other. The people were nowhere in the picture 3. The rights of man have been
the concern of all civil societies from time immemorial, but these were not
identified by the specific name, ‘Human Rights’. The Seers and Sages of
ancient India could perceive the theory of humanism through their intuition,
which included the both i.e., rights and conducts. Those Vedic philosophers
did not consider rights and duties as two separate phenomenon. What the
West has discovered today in the field of Human Rights has been an
accepted principle of India’s rich legacy of historical tradition and culture
since time immemorial4, which evidenced by many declarations made in the
Vedas. Veda declares- ‘All have equal rights in articles of food and water. The
yoke of the chariot of life is placed equally on the shoulders of all. All should
love together with harmony supporting one another like the spokes of a
wheel of the chariot connecting its rim and the hub5. Speaking about the
very origin and importance of the fundamental Human Rights, Justice P.N.
Bhagawati observed that- these fundamental rights represented the basic
values cherished by the people of this country (India) since the Vedic times
and they are calculated to protect the dignity of individuals and create
conditions in which every human being can develop his personality to the
fullest extent.6
Vedas, History and Legal History:
The modern historians have described the period before 6th century B.C. as
pre-historic age. Though the fertile soil of Aryavarta had witnessed the rise
and spread of the most ancient wide-spread socio-cultural record of the
world and was sanctified by the sacred vision of the Vedic philosophers, the
modern historians now hesitate to rely upon this vast Vedic literature, the
mines of information, relating to ancient Indian society and culture. Similarly,
the legal history of India not yet been able to go beyond 1500 B.C.. The
scholars in legal history though accept the Smŗti texts as the authorities of
Hindu Law; surprisingly, they do not include the Vedic period into the
purview of Indian Legal history despite the ordains of Smŗtis that the Vedas
were their sole authorities. No doubt, the Vedas and allied Vedic literature
are the foundation of history of India. The Smŗti texts, epics and the Purāņas
are the supporting pillars of evidences to the socio-cultural and politico-legal
history of India.
The Quest of Human Rights; Vedic Ŗta to modern Right:
The natural law was known as ŗta during the Vedic period. In the Ŗgveda, the
belief that a natural justice and harmony pervades the natural world

2
becomes manifest in the concept of ŗta, which was both nature’s way and
the order implicit in nature. The concept of ŗta was precisely that of rule of
law- the supreme law, which governed the sovereign and the subjects alike
and covered the basic principles involved in the theory of rights, conducts
and freedoms. It is this ŗta or the principle of universal order forms the basis
of Dharma in the Vedic contexts. In the Rgveda, rta finds mention to mean
the natural law, right path over all evils, ‘o Indra, lead us on the path of ŗta,
on the right path over all evils’7. Hence, the Law of ŗta or dharma in Vedic
Indians made a bold attempt of building an organized social life wherein
each individual realized his goals within the parameters of social norms or
morality. The jingle of human beings as expressed through the seer of
Taittiriya Upanisad- `Let Mitra be auspicious to us. Let Varuņa bless us. Let
the blessings of Aryamā be with us. Let the elegance of Indra and Bŗhaspati
be upon us. Let Vişņnu, the all-pervading be encouraging to us. Salutations
to Brahman, Salutations to Thee. O Vāyu! Thou are the visible Brahman.
Thee alone shall I consider as the visible Brahman. I shall declare: Thou art
the `Right`; Thou art the `truth.` May it protect me; May it protect the
speaker. Please protect me. Please protect the speaker’. Not only on the
basis of linguistic similarity in between both the terms i.e. ŗta and right, but
also from socio-ethical view points we can presume that the modern concept
of right or human right is an advanced version of the Vedic concept of ŗta.
Above all, the Vedas were the primordial source of ‘Dharma’, a compendious
term for human rights and human duties. The observance of ‘Dharma’,
during Vedic period was regarded as essential for securing peace and
happiness to individuals as well as the society.

Yajurvedic Declarations of Human Rights:

The seers of Yajurvedic Upanisads awakened the people to proclaim
their legitimate rights, ‘Uttisthata jagŗta prapya-varan nibodhata’; awake,
arise and stop not until the goal is achieved 8. In Yajurveda, there are many
more narrative human rights theories. For an example-
‘parītya bhūtāni parītya lokān, parītya sarvāh pradiśo diśaśca,
Upasthāya prathamajāmrtasyā, ātmanātmānamabhisamviveśa.9
This declaration suggests that all animals irrespective of all boundaries there
exists the same sole, hence there be not the disparity. The nature itself
ordains through the seer Bharadvāja that- I am the first progeny of ŗta, the
natural law, having been born prior to gods as also the essence of
immortality. Even then, who so ever makes offering of him self-food does not
really protect him and that he is the eater of the food-eater himself10. The
seers of yajurveda called for the people to follow the path of right i.e. ŗtasya
pathā preta11. Even, Lord visnu moves the three states by adhering to the

3
rule of Law, i.e.dharma. tríņi padā vicakrame vişņurgopā adabhyah, ato
dharmāņi dhārayan12.
The present day human rights emphasizes upon the human welfare as a
whole. In fact, Y.V. suggests the term welfare through bhadram, Śam, svasti
etc. Vajasaneyi Samhita aspires the welfare of each household and their
right to property; bhadrāya gŗhapam, sreyase vittam 13. Again the seer of
Y.V. prays the almighty to extend welfare to all; Śam no bhavatu
bhuvanasya yaspatih14. They aspired the welfare irrespective of castes,
creed and colour15. Right to Svārājyam, Nationality in the midst of a welfare
nation with bramhavarchas, sovereignty, protection, economic firmness,
healthy food, hygienic environment, yoga-ksema is preferred by the seers of
Y.V. as –
ā brahman brāahmano brahmavarcasí jāyatāmārastre,
rājanyah sūra işavyo ativyādhí mahāratho jāyatām,
dosţrí dhenūrbodhānadvānāśuh saptih purandhrir yoşā,
jişņuu rathesthāh sabheyo yuvāsya yajamānasya víro,
jāyatām nikāme nikāme nah parjanyo varşatu phalavatyo,
na oşadhayah pacyantām yogaksemo nah kalpatām.16.
The firm unity and integrity among the citizens are also wished17.. Y.V.
preach fraternity and equality of all men of the earth as the nature treats all
equally. It dreamt for global village, viśvam bhavatyekanídam18. Everything
animate or inanimate that is within the universe is controlled and owned by
the almighty. One should therefore accept only those things essential for
him, which are set aside as his share, and one must not accept other things.
Therefore enjoy renouncing and do not covet the richness of others 19. When
a person can clearly understand the Supreme sole, which is the substratum
of everything after that mere knowledge, where is the grief and where is the
delusion?20 This is what now the human right activists promote as right to
equality21. The mother Earth is depicted here as a symbol of Natural
resources bestowed upon man and it is desired that the same may remain
resolute, gracious, pure and propitious. The seers of Y.V. thought of the
rights of each person towards the family, home and children22. Vajasaneyi
Samhita declares - bhadrāya gŗhapam23. Maitryam (Companion)24, aikyam
(unity)25 śraddhā (friendliness)26 are heightened in yajurvedic description
those were the basic components of ancient ŗta or dharma and present
requisites for updated context of human rights. The Universal Declaration of
Human Rights, 1948 in its Article-3, International covenant on Economic,
Social and Cultural Rights, 1966 in Article-6(1) and International Covenant
on Civil And Political Rights, 1966 in Article-I(2) include the right to life,
liberty and security of a person within the basic human rights. The socio-
political philosophers in S.Y.V aspire every person in the world to envisage,
survive, listen, and move at least for a century. Right to life as per them
covered a life blissful and elongated filled with excellent vision, excellent
survival and excellent liberty; taccakśurdevahitam

4
purastācchhukramuccarat. Paśyema śaradah śatam, jívema śaradah śatam,
śrnuyāma śaradah śatam, prabrajāma śaradah śatam, adínāh syāma
śaradah śatam bhūyasca śaradah śatam27. To them, nobody has right to
become rich, however everybody has a right to live non-poor. adínāh syāma
śaradah śatam 28. Abhayam, security is also an indispensable part of life. The
seers prayed - visvaani deva savitarduritaani paraasuva, yad bhadram tanna
aasuva29. They argue security from diseases30, theft31, robbery32,
snakebites33, and evil spirits34and Sins35. Peace in human society was always
desired by Y.V.Seers.36 Indian Constitution and the human rights covenants
provide the right to thought and conscience37. Y.V. declares the requisite of a
pure mind, free from emotional pollution for every person38. Right to free
opinion and expression39 finds firm declaration in Y.V. i.e. ‘I shall speak the
Right`; speak the `truth.` May it protect me; May it protect the speaker.
Please protect me. Please protect the speaker’. The present human rights
declarations40 have given the rights to the persons to propagate the
particular groups of faith. But, right to religious practice finds place in Y.V. in
a rational way. It provided the persons in the Vedic Society to worship41,
practice rituals42, Vratas43, Dikśās44 and meditations45. Right to property has
occupied a leading place in many constitutions in modern world and in
Human Rights declaration46. Y.V. declares Bhūtyai jāgaraņam 47. The right to
vasu48, paśu49,vittām50,dravyas51are traced. Right to food, clothing and
housing standard of living and freedom from hunger52 has become a basic
human claim today whereas the Vedic vision relating to food is- man who
acquires food, he acquires the death; man who eats alone, he actually eats
the sins53. The Taittiriya Upanisad suggested the people to produce more
food i.e. annam bahu kurviita tad vratam54, let no person remain in hunger55.
Right to karma is determined as the conduct of every people as per the
instruction of Y.V. and the Iśopanişad56. In Kathopanişad, Yama offers the
lifelong employment to Naciketā- ‘vŗņisva vittam cira-jívikām ca’57. So, it is
presumed that the aspiration for employment was prevalent during the Vedic
age. Right to health58 was given emphasis in Y.V.59 In regards to the mental
health, Yajurvedic seer declares- Tanme manah śiva-samkalpamastu; Let my
psych be pure and brilliant mindset.. The description of Vidyā60 and
prajnāna61and Samjnāna62 are the bright examples of the peoples’ aspiration
of right to education. The teachers and the students were provided with due
protection. In śāntipatha, it is prayed that ‘May He protect both of us. May He
nourish both of us? May we both acquire the capacity to study and
understand the scriptures? May our study be brilliant? May we not argue with
each other?’. Coming to the right to information, ‘O Self-refulgent Divinity
You has All-knowledge and illuminator of the entire universe. You know
vayunāni, all the information on the procedures of works and wisdom
underlying therein and please grant all this to us leading us on the path of
righteousness. Please keep us immune from sinful acts, which violate nature
and its law. We may remain ever engaged in uttering your praises in various
ways’. This is the yajurvedic declaration on right to information 63. Not only
the right to marry and found family and right to motherhood and childhood,

5
but also the inborn rights of human towards birth 64, re-birth65 and liberation66
is treated in Y.V. Right to free movement is found in Y.V67. Every human had
the right towards abhyudaya68.
In addition to the above rights Y.V. dealt with many human rights
factor. Right to truth69 was a component to humanity. Even, the Y.V.
dreamed Amaratva, the survival forever 70. The Environment is called as
Devayajaní71 in Y.V. Here, the natural phenomenon like earth, Varuņa, vāyu
etc. are the upholders of moral order. Man has been given the competence
and right for its conservation and growth, which would promote his own
survival.
Right and duty are like the two sides of a same coin. Hence, Veda
sponsored the right to the people, subject to condition with their reciprocal
duties and conducts towards the society. No rights could be claimed without
the proper duties. So they warn- tena tyaktena bhunjíthā; Enjoy the matters
with renunciation. Guru preached the pupils during the convocation, to
perform some basic duties towards the society while entering into family and
social life, in spite of which the pupils can enjoy their rights.
‘Speak the Truth, Practice Virtue, do not disregard your daily Study,
Offer to the Teacher whatever pleases him, do not cut off the line of progeny,
do not neglect Truth, do not neglect Virtue, do not neglect Welfare, do not
neglect Prosperity, do not neglect Study and Teaching.
Do not neglect your duty to the Gods and the Ancestors, regard the
Mother as your God., regard the Father as your God, regard the Teacher as
your God, regard the Guest as your God. Whatever deeds are blameless,
they are to be practiced, not others. Whatever good practices are among
us are to be adopted by you, not others.
Whatever guides there are superior to us should be honored by you by
offering a seat. Give with Faith, give not without Faith; give in plenty, give
with Modesty, give with admiration, give with Sympathy. Then if there is any
doubt regarding any deeds or doubt concerning Conduct, as the teachers,
who are competent to judge proficient in duty, not led by others. Not harsh,
not led by passion in the manner they would behave thus should you
behave.
Then as to the persons accused of guilt like the teachers who are
proficient at deliberation who are competent to judge, not directed by
others not harsh, not moved by passion, as they would behave in such cases
thus should you behave.
This is the Command, This is the Teaching, This is the secret Doctrine
of the Veda, This is the Instruction, Thus should one worship. Thus indeed
should one worship’.72

6
7
 1
End Notes
D.D.Basu, Human Rights in Constitutional Law, 1994,p.5
2
R.P.Dhokalia, Human Rights as objects of Thought and Expression of Global Conscience,
Banaras Law Journal, Jan-Dec, 1992,Vol-26, Nos.1&2, p.5
3
. Subhash C. Kasyap, A Perspective on Human Rights, India And Human Rights
Reflections, Concept Publishing Company, New Delhi, p.19.
4
Furqan Ahmad, Human Rights and Developing Nations: Provisions, Problems and
Perspectives, in Prof.J.A.Nizami and Devika Paul (ed), Human Rights in Third World Countries
(1994),p.107
5
Atharva Veda, Samjnana Sukta in Furqan Ahmad, Human Rights and Developing Nations:
Provisions, Problems and Perspectives, in Prof.J.A.Nizami and Devika Paul (ed), Human Rights in
Third World Countries, 1994,p.107
6
Maneka Gandhi v. Union of India, AIR, 1978, S.C at 620
7
Rg Veda, 10.133.6
8
Katha Upanisad, III.14
9
Y.V.32.11

10
ahamasmi prathamajā ŗtasya, pūrvam devebhyah amŗtasya nāma, Yo mā dadāti sa
iddevamavadahamannamamadantamadmi. S.V.594
11
S.Y.V.,7.45
12
V.S,34.43
13
V.S.,30.11
14
Y.V., 36.2
15
Y.V., 26.2
16
S.Y.V., 22.22
17
Y.V.,40.7
18
S.Y.V.,32.8

19
Iśavasyopanisad
20
Ibid
21
Article 14, Indian Constitution; Article-1 and 7, U.D.H.R., 1948
22
S.Y.V.,16.15
23
V.S.,30.11
24
S.Y.V.,36.18
Y.V.,36.18
25
: Y.V.,40.7

26
S.Y.V.,19.30 ; Y.V.,19.30
27
S.y.v., 36.24
28
Ibid
29
., s.y.v.,30.3
30
V.S.,20.23 ; V.S.,38.25
31
Y.V.,40.1
32
S.y.v., 16.5, yaatudhaanyo adharaaciih paraasuvah
33
S.y.v., 16.5, adyavocad adhivaktaa prathamo daivyo bhisak, ahiimsca sarvaan
jambhayan sarvaasca yaatudhaanyo adharaaciih paraasuvah.

34
S.Y.V., 16.5
 35
Y.V.30.3
36
S.Y.V.,36.17
37
Article-19, Indian Constitution,; Artcle-18 and 19 UDHR,1948
38
Y.V.,34.1.6 ; S.Y.V,15.16
39
Artcle-18 and 19 UDHR,1948
40
Article- 19 and 20, UDHR,1948
41
; S.Y.V.,23.19 ; S.Y.V.,40.17
42
S.Y.V.,18.16.18 ; S.Br.,1.7.3.5 ; S.Br.1.6.1.1-20
43
S.Y.V., 19.3
44
S.Y.V., 19.3
45
Y.V., Ch.11
46
Article-7, U.D.H.R.,1948
47
S.Y.V., 30.17
48
K.S.,10.11

49
S.Y.V., 13.43
50
S.Y.V.,13.65
51
S.Y.V.,16.46
52
Article-II-I.C.E.C.S.R.,1966
53
R.V.,10.117.6
54
Taittiriya Upanisad,3.9-10
55
Satapatha. Brahmanam, 2.2.2.5-6
56
Isavasyopanisad, 2
57
Katha Upanisad, 1.24
58
Article-47, Indian Constitution,
Article-25, UDHR,1948, Article-12, I.C.E.S.P.R., 1966
59
V.S.,20.23 ; V.S.,38.25 ; T.S.1.4.45.3 ; T.S., 6.6.3.5 ; K.S.,4.13; K.S,5.5.; K.S.,9.7.; K.S.,29.3
; K.S.,32.5 ; K.S.36.7 ; K.S., 1.4; L.S,3.5.8 ; S.V.,839 ; S.Br.,12.9.2.10 ; S.Br.,14.3.1.28 ; Tejah : V.S.,
19.9 ; V.S.,20.23 ; V.S.,38.25 ; T.S.1.4.45.3 ; T.S., 6.6.3.5 ; K.S.,4.13; K.S,5.5.; K.S.,9.7.; K.S.,29.3 ;
K.S.,32.5 ; K.S.36.7 ; K.S., 1.4; K.S,3.5.8 ; S.Br.,12.9.2.10 ; S.Br.,14.3.1.28 ; T.Br.,1.6 ; 5.6 ; 2.6 ; 1.4
; 6.5
60
S.Br.,14.4.5.13 ; S.Br.,10.3.6.2 ; S.Br.,4.6.7.1 Jnanam, S.Br.14.1.1.30
61
S.Y.V.,34.3
62
Y.V.40.8 ; Y.V.40.5 ;S.Y.V.,7.42

63
Y.V.40.16
64
S.Y.V.,31.19
65
Y.V.,4.5 ; Y.V. ; 19.47. ; Y.V.,12.36-39 ; Y.V.,40.15
66
Y.V.,40.17) ; A.V.,4.11.6 ; Y.V.40.11 ; S.Y.V.,3.6
67
S.Y.V.,16.5
68
Y.V., 30.17 , Katha,1.1.27

69
Y.V.,7.45 ; S.Br.14.1.1.30
70
S.Y.V., 36.24 ; Y.V.,4.28
71
S.Y.V.,23.48 ; S.Y.V.,1.1 ; S.Y.V.,1.4 ; S.Y.V.,3.20 ; S.Y.V.,3.22 ; S.Y.V.,3.27 ; S.Y.V.,4.23 ;
S.Y.V.,6.3 ; S.Y.V.,7.10; S.V., 1836(uttara-arcika) ; R.V.7.104.22 ; A.V.,1.6.4 ; A.V.,1.6.4;
A.V.,10.7.29 ; Y.V.,35.21 ; S.V.,616 ; S.Br.,2.3.3.15

72
Taittiriyopanisad, Siksavalli, 1.11
 H.O.D., Department of Sanskrit,
Indira Gandhi Women’s College, Cuttack