{"id":18794,"date":"1996-03-19T00:00:00","date_gmt":"1996-03-18T18:30:00","guid":{"rendered":"https:\/\/www.legalindia.com\/judgments\/shri-a-s-narayana-deekshitulu-vs-state-of-andhra-pradesh-ors-on-19-march-1996"},"modified":"2016-03-05T10:12:20","modified_gmt":"2016-03-05T04:42:20","slug":"shri-a-s-narayana-deekshitulu-vs-state-of-andhra-pradesh-ors-on-19-march-1996","status":"publish","type":"post","link":"https:\/\/www.legalindia.com\/judgments\/shri-a-s-narayana-deekshitulu-vs-state-of-andhra-pradesh-ors-on-19-march-1996","title":{"rendered":"Shri A.S. Narayana Deekshitulu vs State Of Andhra Pradesh &amp; Ors on 19 March, 1996"},"content":{"rendered":"<div class=\"docsource_main\">Supreme Court of India<\/div>\n<div class=\"doc_title\">Shri A.S. Narayana Deekshitulu vs State Of Andhra Pradesh &amp; Ors on 19 March, 1996<\/div>\n<div class=\"doc_citations\">Equivalent citations: 1996 AIR 1765, \t\t  JT 1996 (3)\t482<\/div>\n<div class=\"doc_author\">Author: K Ramaswamy<\/div>\n<div class=\"doc_bench\">Bench: Ramaswamy, K.<\/div>\n<pre>           PETITIONER:\nSHRI A.S. NARAYANA DEEKSHITULU\n\n\tVs.\n\nRESPONDENT:\nSTATE OF ANDHRA PRADESH &amp; ORS.\n\nDATE OF JUDGMENT:\t19\/03\/1996\n\nBENCH:\nRAMASWAMY, K.\nBENCH:\nRAMASWAMY, K.\nHANSARIA B.L. (J)\n\nCITATION:\n 1996 AIR 1765\t\t  JT 1996 (3)\t482\n 1996 SCALE  (2)911\n\n\nACT:\n\n\n\nHEADNOTE:\n\n\n\nJUDGMENT:\n<\/pre>\n<p>\t\t\t    WITH<br \/>\n WRIT PETITION NOS. 1063, 1090, 1374 OF 1987 AND 173\/90 AND<br \/>\n TRANSFER CASE NOS.168\/88, 170-76\/88, 2\/90, 37 &amp; 38\/90,3\/93<br \/>\n\t\t\t AND 4\/93.\n<\/p>\n<p>\t\t      J U D G M E N T<br \/>\nHANSARIA, J.\n<\/p>\n<p>     It may  look pedantic  to say anything more in the face<br \/>\nof the\tvery scholarly\tand erudite  judgment of  my learned<br \/>\nbrother with  when I  am in  respectful\t government  on\t all<br \/>\ncounts. This  concurring note is only to highlight one facet<br \/>\nof his case, which had not been traversed earlier, but which<br \/>\nhas its\t own importance.  The same is the difference between<br \/>\n&#8220;religion&#8221;, a  word used in Articles 25 and 26, and &#8220;dharma&#8221;<br \/>\nknown to  our psyche. I wish to put on record the difference<br \/>\nin my  own way\tand to\tsay that our constitution makers had<br \/>\nused the  word &#8220;religion&#8221; in these two articles in the sense<br \/>\nconveyed by the word &#8220;dharma&#8221;.\n<\/p>\n<p>     Very often\t the words  &#8220;religion&#8221; and &#8220;dharma&#8221; are used<br \/>\nto signify  one and  the same  concept or  notion; to put it<br \/>\ndifferently, they  are used inter-changeably. This, however,<br \/>\nis not\tso, as\twould become  apparent from  what  is  being<br \/>\nstated later,  regarding our  concept of dharma. I am of the<br \/>\nconsidered view\t that the  word religion in the two articles<br \/>\nhas really  been used,\tnot as is colloquially understood by<br \/>\nthe word  religion, but in the sense of it comprehending our<br \/>\nconcept of  dharma.  The  English  language  having  had  no<br \/>\nparallel word to dharma, the word religion was used in these<br \/>\ntwo articles.  It is a different matter that the word dharma<br \/>\nhas now\t been accepted\teven in\t English language,  as would<br \/>\nappear from  Wester&#8217;s New  Collegiate Dictionary  which\t has<br \/>\ndefined it  to mean  : &#8220;Dharma\t: n.  [Ekt. ff.dharayati  he<br \/>\nholds;] akin  to L  firmus firm:  custom or  law regarded as<br \/>\nduty:  the   basic  principles\t of  cosmic   or  individual<br \/>\nexistence: nature  : conformity\t to one&#8217;s  duty and nature.&#8221;<br \/>\nThe Oxford  Dictionary defines dharma as : &#8220;Right behaviour,<br \/>\nvirtue; the Law [Skt = a decree, custom]&#8221;.\n<\/p>\n<p>     The  difference   between\treligion   and\t dharma\t  is<br \/>\neloquently manifested  when it\tis  remembered\t  that\tthis<br \/>\nCourt&#8217;s precept is &#8220;. It is apparent that the word dharma in<br \/>\nthis cannon  or, for  that matter,  in our  saying: does not<br \/>\nmean religion,\tbut the\t same has  been used  in  the  sense<br \/>\ndefined in  the aforesaid  two dictionaries. This is how the<br \/>\nPresident of India, Dr. Shanker Dayal Sharma, understood the<br \/>\nword dharma  in his  address at the First Convocation of the<br \/>\nNational Law  School of\t India University  delivered on 25th<br \/>\nSeptember, 1993 at Bangalore.\n<\/p>\n<p>     Our dharma\t is said to be `Sanatana&#8217; i.e. one which has<br \/>\neternal values;\t one which  is neither time-bound nor space-<br \/>\nbound. It  is because  of this that Rg. Veda has referred to<br \/>\nthe existence  `Sanatan Dharmani&#8217;.  The concept of `dharma&#8217;,<br \/>\ntherefore, has been with us for time immemorial. The word is<br \/>\nderived from  the root\t`Dh.r&#8217; &#8211; which denotes; `upholding&#8217;,<br \/>\n`supporting&#8217;, `nourishing and `sustaining&#8217;. It is because of<br \/>\nthis that  in Karna  Parva of  the Mahabharata,\t Verse-58 in<br \/>\nChapter 69 says :\n<\/p>\n<blockquote><p>     &#8220;Dharma is for the stability of the<br \/>\n     society, the  maintenance of social<br \/>\n     order and\tthe  general  well-being<br \/>\n     and progress of humankind. Whatever<br \/>\n     conduces  to   the\t fulfillment  of<br \/>\n     these objects  is Dharma;\tthat  is<br \/>\n     definite.&#8221;\n<\/p><\/blockquote>\n<p>(This is  the English  translation of  the Verse) as finding<br \/>\nplace in  the\taforesaid Convocation Address by Dr. Shanker<br \/>\nDayal Sharma.)<br \/>\n     The Brhadaranyakopanisad  identified Dharma with Truth,<br \/>\nand declared its supreme status thus :\n<\/p>\n<blockquote><p>     &#8220;There  is\t  nothing  higher   than<br \/>\n     dharma. Even  a very weak man hopes<br \/>\n     to prevail\t over a\t very strong man<br \/>\n     on the  strength of dharma, just as<br \/>\n     (he  prevails  over  a  wrong-doer)<br \/>\n     with  the\t help\tof   the   King.<br \/>\n     Therefore people  say about  a  man<br \/>\n     who declares  the truth  that he is<br \/>\n     declaring dharma  and about one who<br \/>\n     declares dharma  they say he speaks<br \/>\n     the truth.\t These two  (dharma  and<br \/>\n     truth) are this.&#8221;\n<\/p><\/blockquote>\n<p>(English translation  of the  original text  as given in the<br \/>\naforesaid convocation address).\n<\/p>\n<p>     The essential  aspect of our ancient thought concerning<br \/>\nlaw was the clear recognition of the supremacy of dharma and<br \/>\nthe clear  articulation of the\tstatus of `dharma&#8217;, which is<br \/>\nsomewhat akin to the modern concept of the rule of law, i.e.<br \/>\nof all being sustained and regulated by it.\n<\/p>\n<p>     In Verse-9\t of Chapter-5 in the Ashrama Vasika Parva of<br \/>\nthe Mahabharata,  Dhritrashtra states  to Yudhisthira : &#8220;the<br \/>\nState can  only be  preserved by  dharma &#8211; under the rule of<br \/>\nlaw.&#8221;\n<\/p>\n<p>     Ashoka mentioned  about victory  of dharma\t in his rock<br \/>\nedict at  Kalsi which proclaimed his achievement in terms of<br \/>\nthe  moral   and     ethical  imperatives   of\tdharma,\t and<br \/>\nexemplified the\t ancient dictum : (where there is Law, there<br \/>\nis Victory).\n<\/p>\n<p>     We may  with profit  refer to  another  learned  speech<br \/>\ngiven by  the President\t of India at the valedictory session<br \/>\nof  Parliament\t of  Religions\theld  at  Calcutta  on\t19th<br \/>\nSeptember, 1993.  Dr. Sharma  was there principally speaking<br \/>\non the\tcontributions of  Swami Vivekananda  to our religion<br \/>\nand referred  in this  connection to  the address of Swamiji<br \/>\ngiven at  the International  Conference of Religions held at<br \/>\nChicago in  September  19,  1893,  when\t he  explained\tmany<br \/>\nsalient features  of the  Vedic and Vedantic body of thought<br \/>\nand defined  the characteristics  of a religion &#8220;whose whole<br \/>\nscope, whole  force, will  be centered in aiding humanity to<br \/>\nrealize its  own  true&#8230;  nature.&#8221;  The  President  further<br \/>\nquoted another\tthought of  Swami Vivekananda  where he\t had<br \/>\nsaid : &#8220;Religion is neither word nor doctrine&#8230;.It is deed.<br \/>\nIt is  to be  and become.  It is the whole soul changed into<br \/>\nthat which is believed&#8230;.&#8221;\n<\/p>\n<p>     Aforesaid was  the Indian\tconcept of religion of which<br \/>\nthe framers of the Constitution were aware and it is because<br \/>\nof this that the word &#8220;religion&#8221;, as used in Articles 25 and<br \/>\n26 of  the Constitution\t cannot\t be  confined,\tcabined\t and<br \/>\ncrabbed, according to me, to what is generally thought to be<br \/>\nreligion.\n<\/p>\n<p>     Swami Rama\t in his book `A Call to Humanity&#8217;, published<br \/>\nby the Himalayan International Institute of Yoga Science and<br \/>\nPhilosophy  of\tthe  U.S.A.  in\t 1988  has  taken  pains  to<br \/>\ndemonstrate the\t difference between  religion and dharma. It<br \/>\nwould be  profitable to\t note what this great saint has said<br \/>\nin this\t regard. The word religion, as presently understood,<br \/>\nis comprised  of rituals,  customs, and\t dogmas surviving on<br \/>\nthe  basis   of\t fear\tand  blind   faith;  whereas  dharma<br \/>\nencapsulates those  great laws\tand disciplines that uphold,<br \/>\nsustain, and ultimately lead humanity to the sublime heights<br \/>\nof wordly  and spiritual glory. Dharma shines in the form of<br \/>\ntruth,\t non-violence,\t  love,\t  compassion,\tforbearance,<br \/>\nforgiveness, and mutual sharing.\n<\/p>\n<p>     Swami Rama\t mentioned in this connection what the great<br \/>\nmaster, Krishna,  stated to  Arjuna about the essence of the<br \/>\nUpanishads. He\tintroduced a healthy lifestyle through which<br \/>\npeople could  attain the  state of  peace here\tand now. But<br \/>\nwith the  passage of  time,  people  formed  a\tcult  around<br \/>\nKrishna, giving birth to new religion with various branches.\n<\/p>\n<p>     The distinction  between religion\tand dharma  has also<br \/>\nbeen explained\tby  saying  that  religion  is\tenriched  by<br \/>\nvisionary methodology and theology, whereas dharma blooms in<br \/>\nthe realm  of direct experience. Religion contributes to the<br \/>\nchanging phases\t of a culture; dharma enhances the beauty of<br \/>\nspirituality. Religion\tmay inspire  one to build a fragile,<br \/>\nmortal home  for God;  dharma helps  one  to  recognize\t the<br \/>\nimmortal shrine in the heart.\n<\/p>\n<p>     The author\t goes on  to say  that the perennial truths,<br \/>\nrules, and  laws that  help maintain  peace and\t harmony  in<br \/>\none&#8217;s  individual  and\tin  the\t community  life  constitute<br \/>\ndharma. It  applies for\t all times and in all places. Social<br \/>\nlaws and even national constitutions devoid of such a dharma<br \/>\nwill lead a society toward an inevitable decline.\n<\/p>\n<p>     Thus, having  love for  all  human\t beings\t is  dharma.<br \/>\nHelping others ahead of one&#8217;s personal gain is the dharma of<br \/>\nthose who  follow the  path of\tselfless service.  Defending<br \/>\none&#8217;s nation  and society  is the  dharma  of  soldiers\t and<br \/>\nwarriors. In  other words, any action, big or small, that is<br \/>\nfree from selfishness is part of dharma.\n<\/p>\n<p>     Swami Rama\t has further  stated that  dharma has been a<br \/>\ngreat force  in uplifting the human race. Dharma can help us<br \/>\ntoday as  it did  in ancient  times, but  only if  we  start<br \/>\nliving by  truth, not merely believing in truth. During away<br \/>\nfrom dharma  and distancing  oneself from the Truth is not a<br \/>\ndesirable way  of living.  It ultimately leads to misery. In<br \/>\nthe practice  of dharma,  one is  advised to shed to veil of<br \/>\nignorance and  its source  ? Withholding  nothing,  all\t the<br \/>\ngreat  sages  in  the  world  shared  their  knowledge\twith<br \/>\nhumanity. In  the  Bhagavad  Gita,  the\t Bible,\t Koran,\t and<br \/>\nDhammapada &#8211; knowledge, like the sun, shines for all.\n<\/p>\n<p>     It is  because of\tthe above  that if  one were  to ask<br \/>\n&#8220;What are the signs and symptoms of dharma?&#8221;, the answer is:<br \/>\nthat which has no room for narrow-mindedness, sectarianisms,<br \/>\nblind faith,  and dogma.  The purity  of dharma,  therefore,<br \/>\ncannot\tbe   compromised  with\t sectarianism.\tA  sectarian<br \/>\nreligion is open to a limited group of people whereas dharma<br \/>\nembraces all  and excludes  none. This\tis the\tcore of\t our<br \/>\ndharma, our psyche.\n<\/p>\n<p>     Nothing  further\tis  required   to  bring   home\t the<br \/>\ndistinction between  religion and  dharma; and so I say that<br \/>\nthe word  &#8220;religion&#8221;  in  Articles  25\tand  26\t has  to  be<br \/>\nunderstood not\tin a narrow sectarian sense but encompassing<br \/>\nour ethos  of Let  us strive  to achieve this; let us spread<br \/>\nthe message  of our  dharma by availing and taking advantage<br \/>\nof the\tfreedom guaranteed  by Articles\t 25 and\t 26  of\t our<br \/>\nConstitution.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Supreme Court of India Shri A.S. Narayana Deekshitulu vs State Of Andhra Pradesh &amp; Ors on 19 March, 1996 Equivalent citations: 1996 AIR 1765, JT 1996 (3) 482 Author: K Ramaswamy Bench: Ramaswamy, K. PETITIONER: SHRI A.S. NARAYANA DEEKSHITULU Vs. RESPONDENT: STATE OF ANDHRA PRADESH &amp; ORS. DATE OF JUDGMENT: 19\/03\/1996 BENCH: RAMASWAMY, K. BENCH: [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_lmt_disableupdate":"","_lmt_disable":"","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[30],"tags":[],"class_list":["post-18794","post","type-post","status-publish","format-standard","hentry","category-supreme-court-of-india"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.0 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Shri A.S. 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