The Hindu scriptures believe that the life is essentially a labour (श्रम) intensive exercise that starts at birth and concludes at death. All through his life a person labours to get himself going and in the process carries along with him the baggage of social and dharmic/religious responsibilities. The choices that he makes, the deeds he does and the various responsibilities that he executes determines his future. ‘As you sow, so shall you reap’. To put it in the Hindu way is to say that your karmas (कर्म) determine your future.
The Hindu scriptures have divided the span of human life into four phases namely; Brahmachrya ashram, Grahastha ashram, Vanaprasth Ashram and Sanyas Ashram. Each youngster who enters into the first ashram, the Brahmachrya ashram, to mark the beginning of his studies or schooling has to decide what life he aspires to lead.
In ancient times the kulapati or the headmaster of the ashram used to decide, based on the background of the student, his aptitude and calibre the category or varna that the student ought to be placed in. This was something akin to the system we find in J. K. Rowling’s novel Harry Potter. The Hogwarts School had four Houses: Gryffindor, Hufflepuff, Ravenclaw and Slytherin and the sorting was done by the Sorting Hat.
Since genetics plays a crucial role in human life the system worked well in the ashram days. A Brahmin‘s son invariably showed the aptitude and calibre of a Brahmin while a Kshatri‘s (warrior) son showed a natural inclination for administration and warfare. Likewise, a Vaishya‘s son preferred money over other things.
In Bhagwadagita chapter 18 shloka 41 Krishna says:
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः।।18.41।।
O’ Arjuna! Brahmin, Kshatriya, Vaishya and Shudras — their classification or categorisation have been done on the basis of their natural aptitude and inclination.
But then aberrations were also possible and they were handled accordingly.
The Brahmins had their own set of rules to follow in which Dharma played the key role. Manusmriti in Chapter 6, mantra 92 defines them for a Brahmin. (Also see Bhagwatgita chapter 18 shloka 42)
धृति: क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रह:।
धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम्।।
धृति (Patience), क्षमा (Forgiveness ), दम (self control), अस्तेय (no stealing), शौच (purity & cleanliness), इन्द्रिय निग्रह (abstinence), धी (righteous action), विद्या (knowledge), सत्यम (truthfulness), अक्रोध (no anger). These are the ten key indicators of Dharma.
For Kshatris (warriors) the desire or kama was the prime mover — an ambition to rule the world and wield money and power.
In Bhagwadagita chapter 2 shlok 31 Krishna exhorts Arjuna to get ready for the battle and shun weakness.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || 31||
Says Krishna: Considering your own dharma, you shouldn’t shudder for I find no deed is better than a righteous (धर्म्याद्धि) fight for a devout Kshatriya like you.
In the subsequent shlokas Krishna elucidates the meaning of being a Kshatriya (warrior) and enlightens Arjuna about righteous (dharma) course that a kshatriya should follow.
For the Vaishyas, the business community, the ‘prime objective’ or arth was to earn money and to expand business.
In the ashram days each category or varna of students were given under appropriate teachers or dikshits who taught them lessons in accordance with the varna of the student.
Though Hindu scriptures, indeed, are not as prolific on the Vaishyas as they are on the Brahmins and Kshtriyas there is no denying the fact that kama (desire/ambition) and artha (objective to earn money) are the essential forces that drive them.
The Shudras are the least mentioned in the scriptures — and it is this very community of underdogs that has, in the post-Independence era, given strength and dynamism to a new style of politics in India.
Concluded