WE LIVE in a world of turmoil. The rules of engagement are tattered and torn, and those of us at the margins of power feel powerless. Where do we get a sense of principle, honour, and freedom of speech? In other words, from where does a spine of ethics emanate? I humbly suggest that now more than ever Hinduism’s concept of Dharma (obligations, morals, laws, order, and justice) offers a beacon for our topsy-turvy world.

It may well serve us to cast our minds to the first Article of the Universal Declaration of Human Rights adopted by the General Assembly of the United Nations on December 10, 1948, which states: “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."

There was also recognition of the “inherent dignity and… equal and inalienable rights of all members of the human family” (emphasis added) as the “foundation of freedom, justice and peace in the world.”

In this context, the Hindu equivalent of the human family is Vasudev Kutumbakam – the world is one family, and all humans are connected (Maha Upanishad, V. 71), written about 5 000 years ago. The African equivalent is Ubuntu – I am because you are, which “embraces the idea that humans cannot exist in isolation. We depend on connection, community and caring – we cannot be without each other".

This column focuses on the Hindu approach to human rights, drawing primarily from scriptures, with the following themes: equality, democracy, freedom of speech, respect for other faiths/diversity, peace, and non-violence (Ahimsa).

Equality

Hindu scriptures emphasise equality. Lord Krishna in the Bhagwad Gita said:

I look upon all creatures equally; none is less dear to me and none dearer (Ch 9, verse 29). All those who take refuge in me, whatever their birth, race, sex, or caste, will attain the supreme goal; this realisation can be attained even by those whom society scorns. (Rulers) and Sages, too seek this goal with devotion” (Chap 9, Verse 32,33).

According to the Rig Veda (Mandala-5, Sukta-60, Mantra-5): “No one is superior or inferior; all are brothers; all should strive for the interest of all and progress collectively.”

The Atharva Veda (Sukta 30, Chapter Three) implored: “O members of humanity! Be engaged in works of common interest. O well-wishers of equality! You all should sit together to have common dishes of food and drink. This thread of love binds you all to live together.”

Significantly, the Atharva Veda (Samjnana Sukta) also refers to rights and obligations/responsibilities or duties: “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 chariot wheel connecting its rim and hub.”

Democracy

According to Hindu scriptures, a ruler must be selected with the people's consent. The Rigveda (10-124-8) says: Vishona Rajanam Vrinana – the people have chosen the leader. According to the Atharvaveda (15-9-1) the “(Ruler) follows the wishes of the people and governs according to the dictates of the people”.

The Rigveda (4-3-1) describes what type of ruler must be chosen for a country: “O (Citizens), choose from amongst yourselves an illustrious (Leader) as ruler, for the peaceful and undisturbed administration of your country, one who would be capable of vanquishing the foes in battle and who is ever ready to sacrifice his life for the state; one who would firmly rule the state and establish truth and justice between disputing parties."

The Hindu scriptures emphasise that no ruler or state official should have absolute or unfettered powers as this can result in the willful exploitation and oppression of the people: “The absolute (Ruler), intoxicated with power, ruins the subjects… There should be no absolute and unrestricted power” (Shatapatha Brahmana, XIII:2-8).

Freedom of speech

In the Vedas, the importance of the freedom of speech “Brahma Gavi” has been emphasised: “O (Ruler), the speech (Gavi) made by the learned ones was not to be suppressed. O powerful (Ruler) do not desire to suppress the speech of the learned ones, as it cannot be silenced (Atharva: 5-18-1). O Ruler of the people, Master of the Nation, know that the silenced voice of the people is as dangerous as a poisoned arrow, it strikes like a serpent. Speech is the most powerful weapon of the people. It can pierce the one who tries to suppress the opinion of the people. It destroys him” (Atharva: 5-18-15).

Respect for other faiths/diversity/inclusion

Sarva Dharma Sama Bhava is a Hindu concept embodying respect for all religions and was emphasised in the Rig Veda: “Truth is one; Wise (people) call it by various names” (Rig Veda, 1-164-146).

“Let there be oneness in your resolutions, hearts and minds; let the determination to live with mutual cooperation be firm in you all” (Rig Veda, Mandala-10, Sukta-191, Mantra-4).

Swami Dayanand, Mahatma Gandhi, Swami Ramakrishna and Swami Vivekananda embraced this concept. In his famous 1893 address at the first World’s Parliament of Religions in Chicago, Swami Vivekananda said: “I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true.”

Peace and Ahimsa (non-violence)

Hinduism is a religion of bliss that is opposed to all forms of discrimination and xenophobia. Ahimsa - not causing pain or harm to humans or any living creature – permeates Hindu scriptures: “Protect both our species, two-legged and four-legged. Both food and water for their needs supply. May they with us increase in stature and strength. Save us from hurt all our days, O Powers!” (Rig Veda 10.37.11).

The goal of Hinduism is the material and spiritual well-being of humanity. But it is more than this. Its power derives from emphasising that to live well is to live in balance and harmony with nature. There are several universal peace mantras from time immemorial.

Let me provide you with two snippets:

May all be happy, may all be free from diseases, may all look for well-being of others; May none have misery of any sort (Brihadaaranyaka Upanishad 1.4.14).

May there be peace in the whole sky, the whole external vast space, on earth, in water, in all living beings, may there be peace in all trees, plants, herbs, in the whole universe, all things divine and peace among all and everywhere (Yajurveda 36:17).

In simple but evocative language, there is a deep commitment to both eradicating misery and seeing the whole universe as a place of peace. In calling for peace in nature, it is saying to us not to plunder but to nurture, not to fell trees but to plant them.

Shining a Hindu light

While human rights are perceived as a Western concept, emerging strongly in 1948, it has been an important part of Hindu scriptural injunctions for thousands of years. A common theme in Hindu scriptures is the call for equality, fairness, justice, and righteousness.

Hindu scriptures present a code of conduct for social, ethical, moral, spiritual, and social upliftment in all facets of our lives – and are sensitive to human rights. In a world torn apart, the scriptures are a way to sew the fabric of life back together again.

According to Professor Anant Rambachan from St Olaf College, Minnesota, USA, all religious scriptures illustrate that on earth “God’s purposes are accomplished through partnership with human beings… If the formation of an inclusive community of love, justice and the overcoming of suffering is the ultimate purpose of the divine in the world, we become partners with God when we engage in work to overcome suffering rooted in poverty, illiteracy, disease, hate and violence. We become God’s hands and feet when we work positively to build inclusive communities of love, justice, and peace, where the dignity and equal worth of every human being is affirmed.”

In South Africa, the task of Hinduism is to draw on the scriptures to put forward a national agenda of peace, non-violence, racial tolerance and democracy. While these ideas might seem quaint or even out of place in a world at war, it is the spine that can bring us back from the edge of the abyss.

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