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In the present paper we study that in addition to being in complete agreement with the Universal Declaration of Human Rights of the United Nations, ancient India's human rights also serve as a model for contemporary thought in the region. "Nobody is superior or inferior," states the Rig Veda. All of them are brothers. Working together for the common good and progress should be the goal of everyone. According to Article 15, everyone is entitled to a nationality. According to Article 16, the family is entitled to protection from society and the state because it is the natural and fundamental group unit of society. No one shall be denied the right to alter or lose their nationality at random. In ancient India, the individual also existed as a state citizen with rights and responsibilities. The Vedas proclaim freedom of body (Tan), dwelling house (Skridhi), and life (Jibase), which was the ideal of ancient Indian legal theory. Human rights were thought of and practiced in ancient India, according to the study above. Inscriptions, coins, and contemporary art and architecture all show how human rights have been implicitly expressed in the Bible. The Dharmastras and Grihastra, which define one's relationship with others, society, and the state, and vice versa, outline the Hindu way of life. In addition, they establish certain standards, obligations, and rights. The sixteen samskaras, which contain every contradiction and aberration, govern every Indian's life from birth to death. For instance, the marriage samskara establishes a couple's relationship and defines their rights and responsibilities toward one another and society as a whole. The forfeiture of Istrdhana's marriage-related propriety rights has been accepted by Kautilya, Manu, and others.