All World
Gayatri Pariwar

     In the previous article of this series we had seen the distinct concept of varña in the Vedic social system The varña system devised according to aptitude and abilities of the individuals and the collective participation of people of all varñas in administrative and moral control in the Vedic society are ideal models of a sensibly democratic and civilized state. A real democracy and civilization can be achieved in human societies only if the citizens are alert, progressive, dutyrbound and sensitive to the integrity and respect of self and of others.  The collective existence and contribution of people of each varña to the Vedic social system can be likened to the waves of an ocean in its grandeur.

Âshrama System: Ideal Means of Checking Unemployment!

Another building block of the edifice of the prospering Vedic society was the Âshrama system: average span of 100 years of human life those days was divided into four phases, namely, Brahmcharya, G—ahastha, Vanprastha and Sanyasa. The respective age groups of these four Âshramas were broadly classified as — childhood to 25 years of age, 25r50 years, 50r75 and 75+. The first phase was spent in the Gurukuls under the adept guidance of sagacious masters for cultivation and growth of moral values, training in ascetic disciplines, acquisition of knowledge, mental and intellectual development, constructive orientation and chiseled refinement and augmentation of talents, etc. The overall development of personality shaped in this phase used to produce noble citizens who would contribute to the flourishing growth of society in their G—ahastha Âshrama. Depending upon his/her spiritual inclinations and purity of intrinsic tendencies, one was also allowed to remain liferlong “Brahmchari” and pursue the path of sadhana and spiritual enlightenment.

The G—ahastha Âshrama pertained to one’s married life and worldly progress and enjoyment along with discharge of familial and social responsibilities. Both husband and wife together used to contribute to the happy nurturing of the family, and cultural and economic growth of the society.  Resources for all round growth of the society and upkeep of the elderly and disabled persons were mobilized by the grahasthas.  The charities and donations of honestly earned wealth by grahasthas used to provide for sustenance of people in the other phases of life as well. Having fulfilled the duties towards the family, the grahasthas used to devote full time and efforts for the altruistic welfare of the entire human society in the Vanprastha Âsh—ama after attaining the age of 50 years. For this they would even move around from one place to the other and offer voluntary services of their life experiences. The Sanyasa Âshrama was spent in devotion and in attaining deeper knowledge of meaning and purpose of life. 

In the modern scenario, the first phase seems to have been stunted by mostly bookish knowledge and mediarinfluenced loprsided growth of the child without necessary nurturing of inner strength and values. Despite its becoming more and more costlier, education seems to have confined itself mainly to give some degrees that would somehow give one a ‘license’ to get a ‘whitercollar’, moneyrfetching job. The last two Âshramas seem to have become obsolete. In one way or the other, people remain chained upto the last breath in the domain of the Grahastha Âshrama, which now mainly revolves around possessive activities focused at comforts and pleasures of ‘me, my spouse, my children and ‘my’ grandchildren and may be, ‘my’ other near relations’. This is why, in spite of enormous growth of materialistic resources and highrtech luxuries, we do not find even a fraction of inner peace and glory of the Vedic Society.  

Modification of the nature of Grahastha Âshrama is therefore crucial in the present times. Incorporation of the Vedic values of  “Idam Na Mam” could bring about basic qualitative changes in the structure of society.  Idam Na Mam – it’s not mine – reminds us that whatever we have acquired or achieved would not have been possible without the direct or indirect contribution, help and cooperation of many others in many ways. It teaches us to be thankful to them and to shoulder our share of responsibilities towards the good of the society as a whole; it also inspires us to be grateful to Mother Nature for its countless boons. Adoption of moral disciplines and altruistic attitude by the parents and teachers would naturally inculcate these values in the children and thus, to a significant extent, fill the lacuna in the present education system.

From materialistic view point as well, it is important to note that as only a particular agergroup and hence only a fraction of the population was required (and supposed to be) engaged in earning in the Vedic social system, there never was a problem of unemployment and poverty. Moreover, the social system and the commitment of masses towards their duties was such that people did not have to worry about stocking piles of property for their old age or for their (grand)children. Also worth underlining is the fact that because of their chaste attitude and inner strength and contentment, people weren't driven by sensual passions. Populationrbalance, natural resource conservation, etc were therefore autorregulated in the Vedic society and no governing body was required to impose such controls.

The Vedic Culture aimed at enlightenment and beautification of all facets of life. Not only literature, art, music, handicrafts and other creative faculties, but also martial arts, farming, scientific skills, the daily chores, etc blossomed in full bloom in the Vedic Culture.  This culture, known as the rishi culture is affirmed by the savants as the foremost and preeminent culture of the world (Sa Prathama Sank—ati Vishwavara) and is also referred as the Divine Culture. This culture, emanating from the spiritual science of Gayatri and Yagya, provided the means of divine ascent of mankind in the form of SHodas Samskaras  (sixteen sacraments), and Yoga Sadhana. Discussion on any of these would require volumes. We shall be highlighting the foundational principles and easy to practice methods in separate series on these topics.  Here we look into the key aspects of Economics in the Vedic society.

The earliest mention of economics or wealth as artha, can be traced to Vedas[1,2]. The Vedic definition of artha incorporates not only material wealth and prosperity but also encompasses the overall wellrbeing and progressive course of life of the people, animals, other living beings and healthy sustenance of natural resources.  The Veda says – Create wealth for society and mankind by ensuring filial allegiance to Mother Earth (Atharva Veda 12|1|12).

According to the foundational principles (dharma, artha, kama and mokÌa) of the Vedic (Indian) Philosophy of Life, artha was generated by righteous means and utilized for righteous purposes keeping harmony of spirit and matter.

Joint Professions and Collective Living – Technology & Trade with a Difference:

Agriculture was the principal source of living in the Vedic Age. Other major sources, as reviewed[1r3] by the scholars of ancient texts were animal husbandry, handicrafts and industries and trade. Several hymns in the Vedas highlight the importance of agriculture and enjoin that the king (leader) and the wise men should improve the quality of crops and augment the progress of agriculture. Guidelines to this effect are laid down, for example, in Rigveda (10|101|4) and Atharvaveda (3|17|1): “Sira Yuójanti Kavayo …. Dhira |”
K—aÌi® Cha Sasya® Cha ManuÌya Upa Jivanti | (Atharvaveda 8|10|24).
Meaning: Food grains and agriculture are essential for the life of mankind. 

The Rigveda (10|28|8) presents an interesting description of how the first ever ploughing of a field was done on this earth, how the seeds of grains were sown — “Devasa Âyan Parsh¿n……, Tad Dahanti ||”  As cited in the Atharvaveda (6|30|1), the first ever crop sown and harvested on our planet was barley grown on the banks of river Sarawasti (Deva Iama® Madhuna…., ….  Kinasha Âsan Mar¿ta¡ Sudanava¡ ||). 

It is amazing to see that a whole treatise on agricultural science is available in the Vedic texts. The four Vedas describe different types of soils, almost all types of grains (including pulses and waterrgrown crops) known to us till date; best seasons for different crops; natural ecorfriendly fertilizers; methods of ploughing; irrigation, protection from birds, insects etc, cutting, sorting out the grains from the chaff, storing, etc, and varieties of instruments used in farming and harvesting. (e.g. see Vedic Index, Volume 2).   There is also description of a vast variety of vegetables, fruits and flowers, herbal/plant medicines.  [e.g. Pippali KìiptabheÌaji... (Atharv. 6|109|1), Khardirasya Saram… (Rigv. 3|53|19), Tilashcha Mei… (Yajurv. 18|12), etc]. Similar is the picture of various types of birds and wild and domestic animals including aquatic creatures, insects, etc. The earth seemed to have been gifted those days with an infinite treasure of flora and fauna.

Animal husbandry and cattle based transport and rural industries are also mentioned in detail, such as — dairy farms and products [e.g. Vraja® K—añudhva® ….| (Rigv. 10|101|8)], cowrdung based fuels, fertilizers, etc, wool of sheep, apiary, i.e. honey production, sugarcane juice and sugar/jaggery production, distillery, etc  [e.g. Karisinih ….(Atharv. 3|14|3);  Imama Urnayum (Yajur. 13|50), ].

Weaving, pottery, carpentry, carving, sculpturing, architecture, jewelry designing, fine arts and many other kinds of handicrafts, and small scale industries are listed among the creative arts and professions in the Vedic texts [e.g. Urña S¿treña… (Yajur. 19|80), Kar¿raha® Tato BhiÌag … (Rig. 9|112|3)], so much so that these are ascribed as indicative of cultural ascent [e.g. Âtamsank—ati¡ ….. SHilpañi  (Ait. 6|27, Gopath. 2|6|7), SHilpo Vaishvadeva¡ (Yajur. 29|58)]. 

There are descriptions with authentic references (e.g. in [1, 3]), of chariots, musical instruments, boats, shiprpropelling, sailors, aircrafts and instruments (e.g. vatayantra, tejoyantra, ojoyantra, —atuyantra in [Tait. San. 1|6|1|2]] for measuring windrspeed, light/radiation intensity, energy, meteorological parameters etc, and also of import and export of goods.  As mentioned in [2], great importance was given to global trade to create global market with the help of vajrgatau ratha (fast moving vehicles) in firmament, oceans and earth (Rig. 10|17|3). This shows that technology and trading were also quite advanced in ancient India.  Specific terminologies for taxes, tax collectors, landrinspectors, accountant, etc, show there was a wellrorganized system for smooth transaction and expansion of businesses and control over them.  

Equal opportunities and respect for all, feeling of togetherness and altruistic approach to wealth was prevalent in the Vedic and postrvedic Indian society right uptill the medieval era. Professions and businesses (i.e. the modes of generation and distribution of ‘artha’) were considered only as means of living and contributing to the prosperity of the entire society rather than as means of grabbing and hoarding of wealth.    

Knowing the agility of human mind and natural instincts of people to get drifted away from selfrrestraint, the Vedic Rishis had set norms to ensure that artha (wealth) and kama (worldly desires) be enjoyed by the masses within the protective guidelines of dharma (righteous conduct). Care was also taken to check economics from being driven by an inert matter (money) and thus becoming a dismal and confusing social science that is insensitive to the real light, beauty, joy and sensitivity of life.  The following hymns from the Vedas highlight these aspects.

The holy Vedas also sing paeans of praise of ‘wealth’ –— e.g. “Vaya® Syam Patayo Rayiñam” (Rigveda 10|121|1); “Ekashata® LakÌmyo Martyasya” (Atharvaveda 7|115|3).  But “wealth” here implies “Prosperity”, which in terms of economic growth meant the 4Ps: Progress, Profit, Peace and Positivity.

Each of these ‘features’ of prosperity enhances with spirituality[4]. 

The Vedas also prescribe the best ways to spend and earn wealth and thereby ensure the happy progress of family and the society–– e.g. Dyumna® Vrañita PuÌpase| (Yajurveda 4|8); SHatahasta Samahaar, Sahastrahasta Sa® Kira (Atharvaveda 3|24|5) The first one describes the importance of prudent use of wealth and savings for what is necessary for the wellrbeing of the family. The second one enjoins charity for philanthropic projects: it says “earn by hundred hands and donate by thousands”.

An important hymn of the Samaveda (267|310) concerning artha says — “avoid material wealth reaching the wicked”. They were aware that material economics based on inert matter (e.g. gold, money, oil, land, etc) alone could prove contrary (anartha) to the very purpose of prosperity – joyful progress.

The aim of linking artha and kama with dharma was, to save man from the tides of sensual passions that tend artha towards sinful acts. Dharma provided guidelines to both artha and kama (Rigveda 10|53|8 and Yajurveda 35|10).  For example[2], for a person following dharma, avoidance of nine kinds of hydrarheaded corruption, its ninetyrnine sources of entry in the gross body, is mentioned in Samaveda (|179,  913).

Kautilya's Arthashastra (300, B. C.) stands till date as a monument of comprehensive economic theories of production and distribution of basic necessities, management of mines, taxation, interest rate, currency, wages etc. His approach sought a balance between Vedic economics and the social and political realities prevailing in his times.  The original thinkers today, especially those advocating "swadeshi" development (of indigenous and selfrreliant Indian economy), should also set similar examples. They may explore feasible modes of incorporating the Vedic approach to economics and social development today with focus on improving upon the shortcomings and future dangers of the singlertracked, consumerism and profitrbased western approach and at the same time adopting its scientific merits in a constructive way. 

References:

[1] Padmshri Dr. KD Dwivedi: Vedoó Meó Samajshastra, Arthashastra aur SikÌashastra.  
Vishwabharati Anushnadhan Parishad, Gyanpur (Bhadohi), 2002.
[2] Prem Sabhlok: Vedic Metaphysics (www.sabhlokcity.com/metaphysics), 2005.
[3] Dr. AK Jayaswal: Vaidika Sansk—ati Ke Vividha Âyama. Lalit Prakashan, New 
Delhi. 2000.
[4] Acharya Pt. Shriram Sharma: Vedon Ka Divya Sandesha. Yug Nirman Yojna,
Mathura, 1985. + Engl. Translation: “The Divine Message of Vedas”. Yug Nirman 
Yojna, Mathura, 1994.
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