In ancient India the ruler was required to protect the social order founded on the system of Varna and Ashrama. He was asked to ensure that every individual performed duties of his Varna and Ashrama as laid down in the Vedas. This kind of social order was regarded most sacrosanct and immutable as it had the sanction of the Vedas which are considered devine creations. In this situation one may be tempted to assume that Vedic religion was the state religion and that the Hindu state was a theocracy. But such an assumption is unwarranted as there never has been an organized theological body to intervene in the affairs of the Hindu state to enforce religious sanctions.
Indian culture as against the western concept of culture proceeded from the initial fervor of ‘duty’ in which lies the guarantee of his ‘right’ while it is the reverve case in the west. In the words of Manu, “ He who persists in discharging his duties in the right manner obtains even in this world, fulfillment of all desires he may have cherished and reaches deathless state (in life beyond).”
In the above discussion begs for a questions what is Varna? Varna is generally translated as ‘caste’ which is also used to denote ‘jati’. But Varna and Jati in the Indian context have two different connotations. Whereas Varna, denotes classs . ‘Jati’ means a community. Hindu philosophers had the psychological insight to realize that human beings have a variegated nature, capacities and potentials, for development , Diversities in nature and temperaments of men are reflected in the planning of Hindu social organization.
The Varna classification of Hindu society is based on division of human beings in four distinct categories. Each category comprises individuals with similar qualities. This classification represents not exclusive but dominant characteristics if individuals. Aptitude of individuals for certain type of work was the sole criterion of classification.
In this classification society is divided into four varnas .viz; Brahamana, Kshatriya, Vaishya and Shudra, each entrusted with specific duties, keeping in view the general make-up of their mind (guna) and aptitude for doing the work (Karma) assigned to it. This classification aims at creation of maximum efficiency. progress, harmony and ultimately the welfare of the society as a whole, each class strives to achieve maximum efficiency in discharging its duties without encroaching on the specific duties of other classes. Each class has been considered the best in its field capable of attaining the highest perfection in discharging its duties (dharma) to the best of its abilities.
Duties of Varnas:Kautilya, the famous socio-political thinker of India has described the duties of four varnas as follows:-
“The duties of the Brahmanas are – studying(adhyayanam), teaching (adhyaapanam), performing sacrifices for self (yajanam) officiatiating as priests to other people (yaajnanan) making gifts(daanam) and receiving gifts(pratigraha).
The duties of the Kshatriyas are – studying, performing sacrifices for self, making gifts living by the profession of arms (shastrajiva) protecting being s. (Bhootarakshanam).
The duties of the Vaishyas are studying, performing sacrifices for self making gifts, agriculture(Krishi), cattle rearing(pashupaalanam) and trade (vanijya).
The duties of the Shudras are – service of the twice born (dvijas), engaging in an economic calling ,viz, agriculture, cattle rearing and trade varta) and acting , dancing etc. (Kushilava).
A Brahamana in this scheme of classification represents the intellectual class of the society, but he was not expected to be a mere intellectual to know about ideas, without corresponding humility about his knowledge. It was a part of his duty to share his knowledge with others willingly. It may be underlined here that this is the picture of an ideal society as conceived by the Hindu Philosophers. A true Brahmana is expected to be above class feelings and prejudices, possessing serenity, self restraint, austerity and belief in God. These are the attributes of Brahamana – One who has forsaken wrath and infatuation , though himself injured never injures others, he always speaks the truth and ready to serve the elders, is devoted to studies and pure in mind, free from lust and anger. Such person is a true Brahamana(Gita XVIII,42)” The high minded man, who loves all people as his ownself, knows what is right and applies himself to all righteous acts, is a true Brahamana. Possession of all these qualities makes the Brahamana possess an abiding sense of humility”. (Gita V.25)
In the varna system the Brhamana has been visualized as capable of providing moral guidance and leadership to the society. As he is not in pursuit of power and wealth, the Hindu philosophers were wise enough to place the selfless intellectual at the top of the society- subordinating the military to the spiritual authority. The military authority with its natural aggressiveness is quite capable of playing havoc with the whole society. In varna system the Brahamana is visualized to bear the responsibility of restraining martial elements and thus protecting the society from becoming the victim of their excesses. It would thus be seen that the Varna system aimed at protecting and safeguarding the interest of the society as a whole.
Power corrupts and absolute power corrupts absolutely. Hindu philosophers were aware of this universal truth of human nature. Hence they considered fit to make an arrangement that one immediately concerned with the exercise of power should be kept under restraint to abuse his power. The type of Brahmana described above was considered as the ideal class capable of guarding and safeguarding legitimate interests of the society.
According to the blue print of Varna system the Brahamana is supposed to lay down the ideals of the society in accordance with the Dharma in order to maintain high standard of mortality. The Kshatriyas have been assigned the task of implementing of those ideals. The application of the principles of Dharma involves responsibility of protecting the people, preventing social disharmony and punishing offenders. A true Kshatriya has been portrayed as possessing heroic determination to secure the safety of society. He is fearless and courageous. His dynamic spirit is accountable for his fearlessness even while facing imminent death.
The Kshatriyas as the military and ruling class represents the political aspect of the society. The duties of a Kshatriya and a king are almost identical, for the King was generally a Kshatriya. As a ruler he was charged with the responsibility of creating conditions in the society conducive to the peaceful pursuit of various vocations without any let or hindrance or interference from any quarter.
Protection means primarily protection of the person and property of the citizens from antisocial elements. To discharge his responsibilities he has of necessity to meet out punishment and use of force(danda) in order to deliver justice and maintain peace and order. The Brahamana laid down policy (Niti) and the Kshatriya implemented it. Meeting out punishment (Danda) is not doing violence. It needs to be used only to check antisocial elements and secure peace and order in the society. The Kshatriya was enjoined to provide every person the work most suited to him. Kautilya says:
“The king should not allow people to severve from or fail in their duties. The three other Varnas when protected and guarded by the Kshatriya will abide by their duties and vocations”
The state is not above and beyond ethics, nor is it end in itself. State is only a means . according to the Hindu views the means are as important as the ends. Means must have some moral basis. The Kshatriyas are regarded as the guardians and also the servants of the law.
The Vaishyas represent the economic aspect of the Society. They underline the human tendency to possess and enjoy, to give and take. Being practical minded the Vaishyas engaged themselves in trade and many productive activities. They are always exposed to temptations to acquire wealth. They are enjoined to exploit the resources of the society efficiently and make a prudent judgment of all transactions they make . they were advised to spurn earning wealth for its own sake and develop qualities of humanity and sincere service to the society.
Agriculture , trade and commerce provide the life blood to the society. Engaged in these vocations , the Vaishya to had perform a very important role. A perverted Vaishya prone to exploitation and racketeering can do immense harm to the entire society. Hence the king was enjoined to prevent him from treading the path of perversion and to ensure his cooperation in the task of social welfare and maintain stability in the society. The Vaishyas were enjoined to shed greed and realize the true and moral object of the wealth. In the scheme of the Varna system accumulation of personal wealth has not been visualized as the sole motive of this class.
The fourth Varna was that of the shudra . Whereas the Brahmanas class consisted of men of learning , science, literature and thoughts the Kshatriyas were men of action and valour, the Vaishya represented the productive and acquisitive nature of men, the Shudra class consisted of men physically strong and capable of doing good work but possessing low I.Q. and were incapable of dealing with abstract ideas. They were as important part of the society as other three classes. Hence their contribution to society can not be rated low or less valuable than that of the others.
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