Etymologically, the English word right is derived from the Latin word rectus which means straight. The word rectus on the other hand is derived from the Greek word orektos meaning stretched out or upright. According to Richard Dagger, “By analogy with the physical sense, the primary moral sense of ‘right’ was a standard or measure for conduct. Something was right –morally straight or true –if it met the standard of rectitude, or rightness.” Both ‘right’ and ‘rectus’ themselves have a more remote ancestor in the Sanskrit ‘rju’ (straight or upright).  Its equivalent form in Pali is uju (or ujju) means ‘straight’ ‘ direct’ ‘honest’ ‘upright’ or ‘straightforward’. It would therefore seem that the word right both in its objective sense and metaphorical moral sense is found in Buddhist as well as in Western languages. But in spite of this in Sanskrit or in Pali we do not find any word conveying the idea of right or rights, understood as a subjective entitlements.1

Buddhism was founded by Gotama the Buddha more than two thousand and five hundred years ago. At that time The Buddha was thirty five years old and he spent the remainder of his life i.e. forty five years in preaching the Dhamma or his teachings in order to contribute to the well being and happiness of many. He gave foremost importance to the Dhamma and the Vinaya and established them as the authoritative guide for his followers after his Mahaparinibbana. No single person received the authority from him. If we examine the Dhamma and the Vinaya we shall find that the Buddha was greatly interested in human rights. But it should be kept in mind that in the days of the Buddha the idea of human rights was not as important as it is now. So in the Dhamma and the Vinaya as preached by the Buddhawe shall find no direct reference to the term human rights.

Next we shall discuss the word human rights briefly. It is said that what we call today by the term rights were originally known as ‘natural’ rights or rights which flow from human nature. From the seventeenth century philosophers and statesmen started defining these rights and enshrine them in various documents and declarations. But the modern concept of the term human rights is less than one hundred years old. The Universal Declaration of Human Righta consisting of 30 articles was adopted by the United Nations General Assembly on December 1948. It encompassed a wide range of civil, political, economic, and cultural rights which should be enjoyed by every person irrespective of his or her race, colour, or creed.   In the autumn of 1993 the Parliament of the World’s Religions was held in Chicago and one of its major fruits was a document which is known as the ‘Declaration towards a Global Ethic.”2 It states, “Wemake a commitment to respect life and dignity, individuality and diversity, so that every person is treated humanely.” The “Global Ethic further states, “ This means that every human being without distinction of age, sex, race, skin, colour, physical or mental ability, language, religion, political view or national or social origin possesses an unalienable and untouchable dignity. And everyone, the individual as well as the state, is therefore obliged to honour this dignity and protect it.”3

The Buddha had a unique concept of man. According to him to be born as a human being was a rarest opportunity that one can have. He taught equal compassion for all beings irrespective of their immense differences. He was not only concerned with the rights of the human beings he was also concerned with the rights of all living beings. He said that just as a mother protects her only child with her own life we should develop the same loving kindness for all creatures. Killing a human being is a grave offence and the monk who is guilty of this offence is liable to lose his monkhood. We can find the Buddha’s glorification of human life and human and human rights in the following verse of the Dhammapada. “Oneself is one’s own master, who else there to master over you? By controlling of oneself thoroughly one can attain the rare mastership”.4 In this quotation the Buddha urges us to live a disciplined and orderly life. There is no question of on any unseen unheard foreign power. Our success in life depends on our self respect, self help and self dignity. Every human being has the capacity to attain Nibbana or the ultimate goal as designated by the Buddha.

Now the Buddha was born in a society which had a class distinction. The Brahmins were regarded as the most superior group who claimed to have originated from the mouth of the Brahma. The Sudras were regarded as the most inferior of all and they had to serve the three superior classes. But the Buddha believed in the equality of man and protested against this division of man known as the caste system. Not only did he raise his voice against it he also refuted and criticized it very judiciously. He said that there was no difference between children born to Brahmin women and children born to women of other castes. Just as a Brahmin woman becomes pregnant has her period and gives birth to children so does the women belonging to the so called lower castes. Again he goes on to say that there is no distinguishing mark in man that is found in plants and animals of different species. Human beings irrespective of their castes or colour have no disguising mark. All men constitute a single species. That is why it has been rightly said in Sutta nipata, “Not by hair, nor head, nor ears, nor eyes, nor mouth, nor nose, nor lips, nor eye brows, nor neck, nor shoulder, nor belly, nor back, nor buttock, nor chest… nor nails, nor calves, nor thighs, nor colour, nor voice is there a distinguishing mark arising from their species as in other species.” Human beings maybe different in colour, they may live in different geographical climates, or in different regions but there are basically no difference between them. The Buddha further said that there is no fundamental difference between people belonging to the four castes. When people of different castes produce fire by rubbing sticks there is no difference in them regarding flames, colours, radiances and heats produced by them. Besides the Brahmin as well as the people belonging to the other castes, are washed clean by the water and bath powder. Again people belonging to the Brahmin as well as the other castes have the potential to develop loving kindness in the mind without hostility and ill will. So there is no fundamental difference among human beings. The above argument shows that the Brahmins as well as the other castes can make spiritual achievement. The Buddhahas shown that people belonging to all castes have the capacity to purify themselves.

The Buddha also uses another argument to prove that the division of the society into four castes were not universal. In Kamboja and Jona there were only two castes and they were the master and the slave. The reason for this was economic condition. The Buddha has proved that if there is any difference between people then it is due to their actions. The person whose actions are wholesome is a Brahmin and the person whose actions are not wholesome is a Sudra (people belonging to the lowest strata of the caste system).

The Buddha pointed out that it is good conduct and character that makes a Brahmin. Even if a person has been born in a Brahmin family and is well versed in the scriptures does not guarantee his greatness as a human being.  The Buddha refuted the notion of caste system with a view in mind. He wanted to establish a human society that would remove the distinction of castes.He believed human society should be guided by the principles of equality fraternity and liberty. So he tried to nip in the bud all such situations that would enable a group of men to exploit others.

Though the Buddha was not a revolutionary in the accepted sense of the term but it was clear that he did not believe in caste system. The Sangha created by him was utterly classless. People belonging to every class were permitted to join this association. Some of these monks and nuns came from the lowest strata of society. In this connection we may mention he name of Ambapali who was a courtesan. The Sangha constituted by the Buddha may be regarded as a vast ocean. All the tributaries originate differently but after to the ocean they cannot maintain their separate entity all of them become salty. Similarly in the Sangha the Prince, the Princess, the Barber, the court women all had the same status. In the Dhammapada the Buddha says, “Not by matted hair, not by family, not by birth one a Brahmin. Whoever is truthful and maintains righteousness is a real Brahmin.5

The Kutadanta Sutta tells us that the Buddha was averse to take service from unwilling men. He told the kings that if a sacrifice was performed by making unwilling persons work then great fruits would not be produced by it and the king would not earn great merits. This amply proves that the Buddha honoured human rights and tried to protect it.

Besides the Buddha was of the opinion that man should not accept anything imposed on him by force. Thus he gave people a great freedom. He asked the Kalamas not to accept anything simply because they have been prevailing for a long time and many people have spoken about it or it can be found in the scriptures. Unless we know from our experience that what we are going to accept will do good to us we should not accept it. This sutta can be regarded as the Magna Carta of the freedom of thought. 

Again the Buddha taught us about human dignity. Man is the maker of his own destiny. He can make or mar his life, He has the power to cross the sea of sorrow suffering and grief and attain Nibbana, the supreme bliss. It is he who is responsible for his suffering or bliss. His unwholesome actions cause him suffering and he can get rid of that suffering by following the Noble Eight Fold Path. It is a way of life that means discipline in body word and mind. It is the last noble truth leading to the cessation of suffering. Belief, prayer, and worship have little relevance in this. The Noble Eight Fold Path is composed of eight categories. Three factors among them are collectively called sila (morality). They are Right Speech (samma vaca), Right Action( Samma kammanta) , and Right Livelihood (Samma Ajiva). Right Speech means speaking the truth and the pleasant without the intention of bringing hatred and enmity among individuals. Right action means taking appropriate actions as well as refraining from unjustified actions such as killing, stealing and sexual misconducts. Right livelihood means earning one’s living in a proper way i.e. without harming oneself or others. The Buddha advised his followers to avoid earning money from the following professions such as abstaining from killing, from stealing, arms trading, or trading in poisons, etc. Right livelihood also means earning money in a completely honest manner. 

In Buddhism morality plays a very important role. The Buddha says that all human beings should follow Panca-Sila or five precepts. These are Not to kill (PanatipataVeramani), not to steal (Adinnadana Veramani), not to commit adultery (kamasu michaacara veramani) , not to lie (Musavada veramani) and not to take intoxicants (surameraya majjapamadatthana veramani) etc. The observance of these precepts is necessary for peaceful coexistence and their violation would result in disorder, disruptions and infighting. If we consider these Silas a little deeply we shall find the truth of such assertions. The Sila not to kill means abstaining from killing life or murdering anything. The opposite of this sila would deprive man and other beings the right to live. Stealing means the act of taking away by force or other methods someone else’s possessions.   Again attempt to dishonour someone’s chastity is tantamount to violating a person’s human rights. Lying also means trying to deceive others and such an act would result in distrust, disbelief and discord.

The Buddha who was the most compassionate and the wisest of the wise proclaimed many centuries ago that “Na hi verani sammaati dhakudacanam/ Averena ca sammanti eso dhammo sananttano.”6 This means that enmity can never be quelled by enmity; by the application of loving kindness it may be solved. This is the Eternal Law. It further says that the principle of “an eye for an eye, a tooth for a tooth” cannot solve the problem. By the application of force the problem increases like wild fire which results in bloodshed, torture and devastation reducing human beings and the civilization to a heap of rubble. Only by the use of compassion love and tolerance these evils can be wiped from the minds of man.

Again, in many other verses we can find the Buddha saying that the word punishment terrifies all living beings. Everyone is afraid to die. Life is the dearest to all of us. Therefore the Buddha advises us not to harm or kill anyone. Since we cannot revive a dead person we should not take somebody’s life.

 In the Maha Mangala Sutta the Buddha has advised his followers to feed and protect their ageing parents and nurture their children. Evading such duties will be regarded as the violation of human rights. In the Sigalavada sutta the Buddha narrates the duties of the laities. Here he says that the householder should protect all directions comprising of the parents (eastern), teachers (southern), wife and children (western) , friends and kins (northern), servant and working folks ( nadir), the Brahmins and recluses (the upper).etc. In the Mahaparinibbana Sutta of the Digha Nikaya the Buddha taught to the Vajji princes that it was the duty of the king to be just and impartial and it is the right of the subjects to receive just and impartial treatment before the law.  The Buddha has also said that serving the ailing humanity amounts to serving the Buddha himself. Thus the Buddha says that the patients should be treated with dedication and care. 

The root causes of suffering,  are greed hatred and delusion the have resulted in disparity in accumulation of wealth, concentration of power, abuse of women, children and the underprivileged, religious and racial cultural discrimination. Superiority complex, anxiety, conflict and unhealthy competition between the individuals and nations are increasing day by day. Technological advancement hascontributed only to the material prosperity of the world but has created a void in the spiritual world of man. The mind which is uncontrolled and subject to the enemies mentioned above is man’s greatest and on the contrary the mind which is balanced and controlled can hardly inflict harm on us and in reality such a mind is our greatest friend. In order to keep the mind under control The Buddha has prescribed meditation. It can be divided into two categories. One is called the samatha and the other is called the Vipassana. Samatha means calmness meditation of a temporary nature and the Vipassana is the way to deal to deal with the arising of moment to moment feeling through the six sense doors. In this way our mental defilements can be eradicated and uprooted. 

We can also find out the deepest regard for human rights in the actions of the Buddhist king like Asoka the Great.  Asoka expresses a sincere desire to work for the welfare of the   people through administrative measures. In order to spread the message of the loving kindness preached by the Buddha he inscribed advices to his subjects on rocks and pillars. He very carefully monitored the activities of the bureaucracy and established a parental feeling for his subjects. He always wanted to remain close to his subjects. He frequently mentions violence, evil social practice, mutual distrust and intolerance and always ready to take appropriate and prompt actions in order to quell them. He was always accessible to his officials and reporters. They could meet him at any place and at any time.  So he assumed the multi dimensional role of friend philosopher and guide for his subjects. Thus he sacrificed his privacy and rest for the welfare of the citizens. He also went a step forward. He even gave his officials to point out any inconsistency that was found in the order issued by him. Though Asoka was a Buddhist he viewed all his subjects as equals. For instance, he remained helpful to the ajivakas known as the arch rivals of the Buddhists. 

The entire Buddhist literature whether Theravada, Mahayana, Vajrayana, or Tantrayana   is filled with instances of mutual respect and collaboration. If we think about the first two verses of the Dhammapada we shall definitely come to the conclusion that man is responsible for the condition of himself and his society. The Indian Constitution seems to have been influenced by the Buddhist thought. For instance, many other human rights and fundamental rights of our constitution such as the Right to Liberty and Security seem to show the influence of Buddhist moral teachings. `

Thus it can be concluded from the above discussion that the idea of human rights and human dignity was inherent in the teachings of the Buddha and it is relevant even in our modern world.

Notes:

 Damien V. Keown, and Charles S. Prebish, Wayne R. Husted, (Edited), Buddhism and Human Rights, Curzen press, 1998, p.20.

Ibid., p.23.

Ibid., p..24.

“Atthahi attano natho koi natho parosiya / Attana va sudantena natham labhati dullabham’’ (Dhammapada, Atta Vaggo verse- 160).

“Na Jatahi na gottena na jacca hoti brahmano / yamhi saccan ca dhammo ca so suci so ca Brahmano” (Dhammapada, Brahmana Vaggo verse- 393).

Dhammapada, YamakaVagga, Verse 5.

Bibliography:

Anand, V.K., Human Rights, Allahabad Law Agency, Haryana, 2003.

Narada, Mahathera, The Buddha and His Teachings, Kuala Lumpur, Malaysi, Buddhist Missionary Society, 1988.

Narada, Mahathera, Dhammapada, Mahabodhi Society Book Agency, Kolkata, 2012.

Perera, L.P.N., Buddhism and Human Rights, Colombo, Karunaratane and Sons, 1991.

Piter Harvey, An Introduction to Buddhist Ethics, Cambridge University Press, New Delhi, 2012.

Subhas Chandra Khare,   Human Rights and United Nations, Metropolitan Book Co., New Delhi, 1977.

Saneh Chamarik, Buddhism and Human Rights, The International Book Institute, Bangkok, 2000.

_________________________

Sumanapal Bhikkhu (Dr. Subhasis  Barua)

Guest Lecturer, Department of Languages, Calcutta University.

Guest Faculty, Pali Language, School of Language and Linguistics,

Jadavpur University. Kolkata, Mobile- 09433310899, E-mail-bhikkhu.sumano@gmail.com