Bhagavad Gita & Human Rights
Human rights and understanding to what extent they are applicable have been interpreted in many fashions and based off several early important religious texts and more recent in history, intergovernmental treaties to help solidify such ideologies. The Bhagavad Gita (further referred to as ‘the Gita’) and the Universal Declaration of Human Rights (further referred to as the UDHR) exist to promote the full understanding and enforcement of human rights but in different capacities. Both works express what we as individuals need to practice to engage ourselves in the matter. The Gita and UDHR both achieve similar understandings on the topic of Human Rights through translation, morality and theme of universality. The two works most significantly differ in terms of of the time periods in which they were created and execution of explanations.
Both the Gita and the UDHR being two very influential texts that emerged as prevalent human rights guides in different periods of time but are widely accepted. The UDHR was created in a different time period after the Gita but both are respected to similar extents. The most significant difference between the two works is that the UDHR was created post World War II as a common understanding of rights which all humans are entitled to. Where the Gita was written as religious text, to promote morale but also open to vast interpretation.
The document is described itself by the UN as such, “The Universal Declaration of Human Rights (UDHR) is a milestone document in the history of human rights. Drafted by representatives with different legal and cultural backgrounds from all regions of the world, the Declaration was proclaimed by the United Nations General Assembly in Paris on 10 December 1948 (General Assembly resolution 217 A) as a common standard of achievements for all peoples and all nations. It sets out, for the first time, fundamental human rights to be universally protected and it has been translated into over 500 languages.” Being a more recent understanding of Human Rights perspectives and initiatives, the specific articles achieve a more precise level of interpretation, which aids in determining Human Rights issues.
The Bhagavad Gita is a Sanskrit poem that is widely understood and is one of the top three most translated sacred texts in history. The Bhagavad Gita emerged as a sacred religious text as a dialogue with the underlying presence of human rights values, where in contrast, the UDHR explicitly outlines human rights codes to abide by. The Gita achieves similar affect by the emphasis of achieving ones own dharma. Though not recited as rule, achieving such humanity is directly linked to completing your given role in society. The use of the dialogue promotes a different context in which we understand rights, but excels at doing so as the conversation engages readers. The Gita does not argue direct Human Rights concerns but works towards a well conducted society which subsequently promotes the Human Rights ideals. In explaining this, the argument for universality arises. The Gita expresses this concept in explanation of ones personal journey.
Described in the Bhagavad Gita, Krishna wants to know not only whether he should kill but also how how should kill. “Hinduism doesn’t recognize human beings as mere material beings. Its understanding of human identity is more ethical-spiritual than material.” (Human Dignity and Human Rights Hindu Perspective, 2008). This quote demonstrates how in the Gita, achieving ones own dharma is effectively aiding yourself as well as your surroundings. Further explained in an article on Human Rights and the Hindu perspective, the idea of your own actions within as a greater affect in the community. “Small and narrow-minded people look at the reality in terms of ‘this is yours and this is mine’; for those of higher consciousness the whole world is a family” Theoretically this quote explains the journey of achieving your dharma and contributing to the wider community’s human rights.
“Hinduism’s strength lies in her ability to allow us to recognize and combat any darkness within our own society and bring forth light through the teachings found in Hindu scriptures and in the guidance of our spiritual luminaries.” (Suhag A. Shukla, Esq, 2010). This passage taken from the “Caste, Hinduism and Human Rights” article, explains the interconnectedness between how a Sanskrit poem can represent such a prevalent idea. Article 1 of the UDHR being more broad than the rest, says “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.” From the very beginning the UDHR encompasses the theme of universality and spirit as the Bhagavad Gita does. Embracing the idea of community and viewing rights as a global concept that has existed for centuries. This idea is enforced and the largest Human Rights view in the Gita, and is referenced first and foremost in the UDHR. The global concept promotes the full realization of both ones own dharma and supporting Human Rights and understanding them as not being fully achieved.
The understanding of Human Rights that emerges from the Bhagavad Gita contrasts and compares with the Universal Declaration of Human Rights on various platforms but ultimately promotes the concept. Both the Gita and the UDHR have accomplished mass coverage in their understandings as both have been translated in substantial amounts but were created in very different time periods. Both texts achieve understandings and shed light on different human rights aspects while maintaining a common theme of universality. Although the concept of Human Rights is prevalent in the Gita, it is much less specific than in the UDHR. The primary comparison is achieving a broader support for the issue through maintaining a global view and spirit.
