All World
Gayatri Pariwar

In the earlier articles of this series we had addressed the problems pertaining to atmospheric environment and ecosystem. However, as we all know, the socioeconomic and cultural environment has equally important impact on the course of human life. Disorder or disparity of any kind in the socio-cultural and economic systems disturbs the peace and progress of people’s life in several ways. Then what to say of the detrimental effects of the falling moral values, cultural degeneration and ideological confusions and conflicts of today? The complexity and magnitude of the problems and associated harms convolve manifold when the society is diverse, multicultural, overpopulated and undergoing rapid but unequal and shortsighted economic growth. These have posed a hidden but alarming threat to healthy survival of the human-society today. It is time to seek effective solutions to these gigantic problems. Hence the importance of reinvestigating and implementing time-tested knowledge and guidelines, including ancient vedic texts, that have been commended by great personalities and social reformers over the millennia.

While referring to the Vedic texts we often find two extreme and mutually contradicting approaches of intellectuals – one that regards the Vedas as divine, self-existent and the other the so-called ‘rational’ and ‘scientific’, that criticizes these as mythological creations of primitive minds, orthodox treatises and what not. Their debates mostly revolve around selective and prejudiced interpretations of the ancient language and half-cooked arguments on the time and place of origin of the Vedas and Aryans, etc, and these serve no purpose other than, perhaps, satisfying the ego of a dry and cynical intellect.  A balanced approach is that of a learner whose attempt is guided by the unbiased, scrupulous and sagacious yet lucid explanations of the great saints and social reformers of our times whose life and works stand as living testimony to the authenticity of their views and teachings. The writings and speeches of Sri Aurobindo [1], Swami Vivekanand, Mahatma Gandhi and Gurudev Pandit Shriram Sharma Acharya [2] are worth referring in this context.  Some of the research treatises [3-4] cited here also follow their guidelines and adopt a balanced and thorough approach.     

The unique and most comprehensive aspect of the Vedas with regard to socio-cultural and economic spheres of human life is that every individual is regarded here as both a divine and a social being and thus the importance of both the inner and the outer worlds of a person are given due consideration.  As remarked by Dr. George Moore (in Historical and Theoretical Trends in Psychiatry), the Indian rishis were the philosophers of all dimensions of human psychology.  Indeed the rishis (seer - sages of the Vedas), being scientists of spirituality, had a reach into the deepest depths of human mind and heart and the sublime horizons of consciousness. 

The Vedic socio-cultural system, as propounded by the rishis, therefore emanates from classification of social responsibilities considering the intrinsic tendencies, aptitudes, and abilities of the individuals and the social needs. Accordingly, four social groups were formed. The Rigveda (1|22|15) refers to these four groups as Chatvara Varña-Ashrama, namely Brahmaña, Rajanya (KSHatriya), Vaishya and SHudra.  The four varñas are described as essential components of the body of the omnipresent divine cosmic being – thus implying, in rhetoric language, that a member of the human society is a divine child by virtue of sincerely transacting his social duties.

The Varña System: Quality-based Distribution of Social Responsibilities

As explicitly defined in the Yajurveda (30|5) the origin and identification of the four varñas pertain to what social duties one bears as per his/her liking and abilities:

Brahmañe Brahmaña, KSHatriya Rajyanam, Marudbhyo Vaishyam, Tapase SHudram |

Broadly the following qualities and duties characterized the four varñas:

Brahmaña: One who is truthful, who observes non-violence; who lives for attainment and dissemination of (pure) knowledge; who lives an austere, chaste, altruistic life and does not accumulate material comforts and wealth; who is endowed with immense inner strength dedicated to divine values; who observes ascetic disciplines of self-refinement and practices yoga sadhana and spiritual elevation; who conducts yagya for the welfare of all. (c.f., for example, Yajurveda [33|81]: Pavakavarña¡ SHuchayo Vipashchita¡ ; Yajur.[34|56] UttiSHÚha Brahmañaspate; Atharvaveda[5|19|4]: Tejo RaSHtrasya Nirhanti ; Athar.[12|5|1-3]: SHrameña Tapasa SraSHÚa, …….| SHraddhaya ParyuÃha, ….. Yagye Pratisthata||)

KSHatriya: One who has valor, courage, skill and determination to destroy the enemies; who is dedicated to the protection of the society (nation) and is ready to sacrifice his life for this cause; who is fearless and wise and whose personality radiates vigor, strength of character, enthusiasm and alertness; who has all qualities of a good king who makes his nation strong. (c.f., for example, Rigveda [8|67|1]: Kshatriyana Ava Âdityana YachiSHamahe|| Atharvaveda [5|17|3]: Thata RaSHtram Gupitam Kshatriyasya || Samveda [17|59] Vayam Dhana SHurasata Bhajemahi || Yajurveda[22|22] Rajanya…..RatheSHÚha¡ ||) 

Vaishya: Who can generate wealth; who can mobilize the expansion and utilization of wealth; who has skills of fair trade; who is industrious and enterprising; who bears the responsibility of providing and managing the material resources for the society. (c.f. for example, Rigveda[4|24|9-10]: Krºñati …. Avikritah | Yajurveda[30|17]: Tulayai Vañijam | Atharvaveda[3|15|2]: Ye Panthano ….. Dhanamaharañi || Atharvaveda[3|15|4] Prapaño Vikrayashcha …. Utthitam Cha ||).

SHudra: One who is strong and good at physical labor and handicraft (e.g. fine arts, pottery, carpentry; weaving, etc; who may not like mental work and intellectually skilled works but has talents of body (e.g. gymnastics); who is industrious and offers his services in the performance of heavy tasks demanding physical vigor and mental alertness; whose hard work offers essential services and constructive contribution (c.f. for example, Yajurveda[30|5] Tapase SHudram| Yajur.[18|47] Rucham No Dhehi … Rucham VishyeSHu SHudreSHu || Atharvaveda[19|32|8]: Priyam Ma… Kranu …. Srudaya ||)

The crucial role of this varna is evident from the fact that the Rigveda (10|90|12) terms it as the foundational basis of the society (Padbhyam SHudro Ajayata) || Similar is implied in Yajurveda [31|11] and the Atharvaveda [19|6|6]. 

Vedic society never prohibited any member of any varña from gaining education and aspiring for enlightenment by study of the Vedas. For example, the Yajurveda [26|2] asserts that the laborers in the SHudra varña also have a right to study the Vedas and it encourages them to do so (Yathemam Vacham …… SHudraya Charyaya Cha||).

There are several other hymns in the Yajur, Atharva and Sama Vedas and in the Vedic scriptures including the Brahmanas-Aranyaks that describe in detail the duties and social importance of each varña. All the varñas are recognized as respectful components of the society. It is only the avarñas – who do not abide by the norms and duties of any of the four varñas – that are condemned in the scriptures as dasyu or dasa because of their selfish, audacious and anti-social activities.

Nowhere there is mention of varña defined by birth and no concept of caste is present in the Vedic social system.   Many of the rishis – most revered seer and sages in the Brahmaña varña – were born to a SHudra; for example, Maharshi Vyasa, who scripted the Puranas and Saytakama Jabala, who was the most eminent disciple of Maharshi Gautam, etc. Rishi Vishwamitra, Valmiki, Kvaish Aylush and several others were also born in non-Brahmaña families. Even change of varña was allowed in the ancient Indian society; for example one could become a Brahmaña at any age if he/she acquired higher knowledge by dedicated endeavors, adopted the necessary ascetic disciplines of thoughts, emotions and conduct, and transacted noble duties accordingly.      

As analyzed by Muni Yask in Nirukta [2|3] — “…. varño varñote¡” — because of chosen (p.p. of verb varaña) way of life and activities, it is termed “varña”.  Lord Krishna also preaches in the holy Gita (4|13): Carturvarnyam Maya Srastam Guna-karma-vibhagashah| Meaning: The four varña are created by me (God), according to the different classes of qualities and deeds of people. This shows that at least until the Mahabharata war, there was no distortion of the varna system. The gigantic war of Mahabharata devastated the then Indian civilization and also totally ruptured the socio-economic structure; by the medieval times, the society was ruptured and got trapped into cultural decline and superstitious customs. What we see today is an offshoot of further tidal changes that are largely dominated by opportunistic, egotist and material and comfort driven progress.       

The philosophy of the varña based social structure offers rare clues on how to balance social concerns with economic growth, choosing the best of the rightist (capitalistic), leftist (communist) and centralist ideologies for the balanced welfare of all. 

Implications: Guidelines for Modern Times

As we all know, the root cause of evils and agonies in the human society are greed, ego and ignorance. The untoward tendencies, passions and fallacies generated from these pose numerous hurdles at every step towards the development of an ideal society.  The varña system aimed at diminishing the spread of these vicious tendencies by associating the duties of each varña with divine law.  Today as well there should be awareness among people about the necessity of spirituality in every walk of life for everybody’s well-being and viable progress. The much-desired awareness and sense of responsibility among the masses, and harmony in different components of the society will lead to social harmony and spiritual upliftment.   

The blind pursuit of acquisition of wealth, honor and power to indulge in insatiable egotist passions is a major cause of corruption in all fields of human activities today. Remarkably efficient control over these was ensured in the varña system where no single individual of any varña was entitled to have all of these simultaneously — honor, power, wealth and unbridled sense-indulgence. The Brahmañ’s character and deeds bestowed distinct honor upon him from all directions. But the power remained in the hands of the KSHatriyas, who shouldered the responsibility of governing the society and protecting it. Because of generating and augmenting wealth for the progressive management of society, this was naturally owned by the Vaishyas.  The SHudras being associated with physical labor or creative handwork, did not have to worry about unpredictable changes and future planning for the society etc, and so they were more relaxed and carefree than the other  three varñas.  Though there was difference in nature of works, none was regarded as higher or lower in any respect.

The materialistic resources were also shared with others happily as per his/her genuine needs. The organization of duties and life-styles broadly prescribed for each varña was such that no individual could possess anything without discharging his due responsibilities towards the well-being of the society. Mutual respect and cooperation among all the four varnas created an ideal society blossoming with illumined joy and all round progress.

As analyzed by modern scholars [3-5], the four varñas encompass both the social instincts and individualism amongst the human beings. In such a society every member is both a “means” and an “end (accomplished goal)”. As a social being he works for the welfare and progress of the society on the altruistic philosophy of "idam na mam." As a divine-child, he strives for physical well-being, and mental, intellectual and spiritual evolution of his real extended Self. Each individual of Chatvara Varña-Ashrama has been given guidelines in the Vedas to attain perfection in social, economic, scientific and spiritual fields, not only for his/her satisfaction but also for the welfare of society. The Vedic society was thus the community of persons belonging to four divine groups, which correspondingly strove for evolution of human consciousness in total harmony with Nature.

Collective Administration: 

The social order and all-round progress was maintained by two principal institutions: sabha and vidhata [5]. All men and women of the four varñas were allowed to participate in the meetings of these institutions. It should be noted that women were granted equal rights with men in discussions and decision-making (c.f. for example Rigveda [10|85|26-42, 47] and Atharvaveda [14|1-20, 22 & 14|2-64,71]). Even the avarñas (the anti-social or perverted fellows) were invited there so that they could get proper guidance and support.

Sabha was a kind of a political and social assembly where all citizens deliberated on social and political problems of the polity and society.  It had several sub-committees that served as the executive bodies. It also had judicial bodies to review whether someone was drifting from the duties, spreading any declining values, or in any way disturbing peace and harmony of the society.

Vedic Vidhata was a religious institution in which all matters relating to Dharma (moral values and spirituality), and —ata — the cosmic laws of Nature and sublime knowledge pertaining to divinity, and soul reality, consciousness force, etc - could be discussed and deliberated upon.        
In essence the vedic social system was maintained by collective sharing of responsibilities and rights by all citizens aiming at what is referred in the (Yajurveda [3|43]) as a social prayer — “May we acquire mundane and celestial joy and felicity, which could help in per¬forming our noble deeds and duties, creating concord and peace everywhere".

References:

1.    Sri Aurobindo: The Secrets of the Veda (On the Veda – Part I). Aurobindo Ashram, Pondicherry. 1956
2.    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.
3.    Padmshri Dr. KD Dwivedi: Vedoó Meó Samajshastra, Arthashastra aur SikSHashastra. Vishwabharati Anushnadhan Parishad, Gyanpur (Bhadohi), 2002.
4.    Dr. AK Jayaswal: Vaidika Sansk—ati Ke Vividha Âyama. Lalit Prakashan, New Delhi. 2000.
5.    Prem Sabhlok: Vedic Metaphysics (www.sabhlokcity.com/metaphysics),  2005.