Forgotten Half of Citizenship

‘Rajpath’, the iconic landmark of India Gate, was rechristened Kartavya Path to shun the colonial-era connotation and reinforce the glow of India’s democratic values. The adoption of the nomenclature Kartavya Path, meaning the ‘path of duty’, portrays a shift from emphasis on the colonial pomp of the ruling power to one on public ownership, service and responsibility, as well as the duty of the government and citizens towards the nation.

Indian citizens play a part in governance through the democratic process and civic engagements. Time and again, leaders have reminded the citizenry to take up its duties diligently. The idea that people’s contribution is crucial in ensuring the success of the endeavours of the government is pertinent. J. F. Kennedy had remarked, “Do not ask what the country can do for you, ask what you can do for the country.”

The Indian family structure is hailed as one of the most stable social institutions in the world. What sets our culture apart from the rest of the world is that this institution is anchored in the essence of duty. Each family member is assigned specific responsibilities, producing a framework of mutual obligations.

The king’s duties are discussed at length in the texts on rajdharma such as the Arthashastra, the epics, especially the Mahabharata, and the early Buddhist texts. What about the duties of the praja or the populace? How can the common people be located in these traditions? We know that the populace had a prominent role in the ancient political milieu, as they vehemently supported the rule of some monarchs while they denounced and rejected the power of inefficient kings. Yudhishthira ruled with the help of associates and, in that, the voice of the subjects also mattered. The ancient texts tell us that an idea of dharma with regard to the discipline, responsibility and duties of the subjects did exist in the texts.

Dharma refers to the proper, ideal conduct of a person living in society.

The literature on rajdharma emphasises the happiness of people being of utmost importance to the kings. The etymology of rājā is “one who pleases his subjects” (rājā rañjayati prajā). Bhishma, in his discourse on kingship in the Shanti Parva, asserts that the king should be guided by his dharma, not self-interest. The king, being the maintainer of dharma, must guard varna-dharma, desha dharma (the duties of different countries) and kula dharma (the duties of the clans), thereby preventing the onset of chaos (matsyanyaya).

Although the literary sources place more value on the dharma concerning the duties of one’s varna and ashrama, texts such as the Mahabharata and the Dharmasutras also underscore the existence of another dharma, namely, the sadharana dharma. This dharma applied to everybody and included virtues like righteousness (arjava), non-violence (ahimsa), compassion, not getting angry, truthfulness, sharing, not taking what belongs to someone else (aparigraha), forbearance, supporting one’s dependents, and honouring guests. A concept akin to sadharana dharma also exists in the Arthashastra. Kautilya specifies ahimsa, satyam (truthfulness), cleanliness, freedom from malice, compassion and tolerance to be embraced by all people.

In an extremely relevant section, Kautilya strictly warns the people against vices (vyasana) arising due to anger and unbridled desire. Three kinds of vices emanating from anger are: inflicting verbal injury, harming another’s property and causing physical injury. Harming another person’s property includes not giving what is due, taking away unjustly, destroying it and neglecting entrusted property.

Following one’s sadharana dharma can prove to be instrumental in making today’s masses conscious of their fundamental duties. The ethic of righteousness would motivate people to act with fairness and morality when dealing with fellow countrymen, thus promoting harmony and the spirit of brotherhood.

Taking a cue from Kautilya’s advice on the vices of men would instil discipline in people. They would refrain from taking law into their hands and, at all times, protect public property. Hate crimes, acts of discrimination and systemic prejudices would also diminish if citizens of the country would imbibe sadharana dharma principles such as compassion and tolerance. Non-violence, practised at the community and individual level, would certainly help decrease instances of assault, domestic abuse and cases of road rage, creating more secure neighbourhoods. The adherence to the idea of non-stealing/aparigraha, which besides being a part of sadharana dharma, is central in Buddhist and Jaina thought, would discourage robberies and thefts.

The concept of Ramarajya, as given at the end of the Yuddhakanda, has had an enduring appeal. The Ramayana’s notion of the ideal kingdom is captured in the description of Rama’s rule. The people looked up to righteous Rama as a model. It is said that during Rama’s reign, his subjects followed their own proper occupations and were content with performing their own duties. Devoted to dharma, they always followed the truth.

The story of Ramayana itself can be seen as a vehicle of moral values for people, as we encounter in it many models of excellent behaviour. While Rama is the ideal son and king, Bharata and Lakshmana epitomise the obedient brother, and Sita is the ideal devoted wife. The Ramlila, involving broad-based people participation, propagates models of ideal behaviour. Its purpose transcends mere entertainment, since it also imbues in the audience a sense of duty as embodied by the Ramayana characters.

The idea of following one’s dharma also assumes supremacy as it was connected to one’s afterlife—an extremely significant thought in the ancient Indian worldview. The rewards of dharma included acquiring spiritual merit (punya), and its impact would be experienced in future lives as well. Thus, a dutiful subject who performed his duties with sincerity was, in a way, securing a good next life.

Deriving inspiration from our ancient textual tradition, we must follow our fundamental duties such as defending the country and performing national services if and when the country requires; encouraging the spirit of harmony and brotherhood amongst all the people of India; preserving all public property; conserving the rich national heritage of our composite culture; and striving to improve the natural environment including lakes, wildlife, rivers and forests. If we citizens do not leave any stone unturned in doing our duties, we can help our nation achieve the pinnacles of success and make it truly a power to reckon with.

Our ancient social ethos was defined by individuals following their respective dharmas. This can be viewed as a precursor to the contemporary idea that, as Indian citizens, we are entitled not just to rights but also to carry a commitment to the fundamental duties. The obligations of dharma were compulsory and universally applicable in ancient times. While modern fundamental duties are not enforceable by the government, they should be understood as the core responsibility of the citizens. At this critical juncture, it is necessary to acknowledge that nation-building cannot be achieved through rights alone. It requires serious dedication to duties. Fundamental Duties are indispensable to the realisation of a developed India and must function as the fulcrum of the Viksit Bharat 2047 vision. The victory of this national aspiration ultimately rests on the conscious, unfaltering, and sincere participation of citizens, whose collective effort alone can transform this vision into reality.

The writer is a Senior Research Fellow, Bharat Ki Soch.Views expressed are personal.