VEDIC वर्ण SYSTEM AND SOCIALISM OF KARLMARX

As per vedic वर्ण system, the society is categorized into four segments namely brahamanaas, kshatriyaas, vaishyaas, and shudraas depending upon interests of its members. After categorizing the society as per वर्ण system, vedaas divided the life-span of man (assuming life-span of man to be hundred years) into four segments of 25 years each, namely, brahamcharya (in the first 25 years of life, everyone was required to obtain knowledge of God, soul and prakriti in general and specifically of the occupation he intends to carry in his later years), grihasth (till 50 years of life, the persons eligible for marriage are required to lead a married life), vanprasth (after 50 years one is required to go to the forests and lead a life of non-attachment), sanyaas. The persons of this segment are required to dedicate rest of their lives in the quest for God. Each such segment is called aashramas. As per vedaas, वर्ण system and ashram system are the base of a good and organized society. In the twentieth century, socialism happened to be considered by certain people to be a necessity for a good and organized society. But socialism does not give a permanent solution to the ills of the present society. In the aasharam system, brahamchaaris, vanprasthis and sanyaasis used to contribute for social development according to their capacities and in return the society used to meet their basic needs regarding food, clothing, books, shelter et cetra. Grahasthis needed a different sort of behaviour. But socialism envisaged by Karlmarx is not favourable for the persons leading married lives. They are deprived of the necessary motivation for starting new ventures by the socialism of Karlmarx. The concept of taking the work from every individual according to his capacity is no doubt attractive but is not practical at all. As regards gross-labour like cutting of wood, fixing of parts et cetra, it can be known that which individual can do how much work but with regard to subtle-labour like mental willingness et cetra, it is not at all possible to have such knowledge. While giving remuneration, it was impossible to measure quality of production of a person. But in vedic वर्ण system and aasharam system, such sort of problems do not find a place. One wonderful thing found in vedic वर्ण system is-there is no ownership of property among brahamanaas, kshatriyaas and shudraas. This is because of the reason that even a little bit of ownership of wealth can dilute the importance of their services towards social development. Treasure of knowledge given by brahamanaas to the society is invaluable and the value of physical things given in exchange of this treasure is negligible.  It is impossible for the society to pay off the debt of brahamanaas. Brahamanaas are duty bound to lead a non-luxurious life by choice. By being owner of properties he (brahaman) falls in the eyes of the society from his place of respect. Looking from this angle, contribution of brahamanaas in social development is maximum whereas his burden on the society is the least. Brahamanaas do so not because of any political pressure or the like but by their own will. Such a thing is not possible in the socialism of Karlmarx. Similarly, category of persons enshrined with the duty of protecting the rights of people (kshatriyaas) are refused to have ownership of property. Till the time such people continue to give their services to the society, the society bears the expenses of their necessities.

Such people do not have their direct involvement in business and industry whereas today nationalization refers to direct political involvement in business and industry for having control over them. If kshatriyaas have their self-interests in the different affairs of the society, they cannot do their duties of protecting the rights of others. Instead of owning the property by themselves, kshatriyaas controlled the owners of property by detaching themselves from economic emotions. These people eyed more on glory than on money. Because of their detachment from money, kshatriyaas were able to penalize the wrong-doer of high economic status. This is the ideal way to end capitalism as desired in the socialism of Karlmarx.

Followers of socialism of Karlmarx advocate ownership of all, over all the wealth of the society. But in this concept, the people, who rein the political power of the society, try for their self-interests to lengthen the period of their control over business and industry of the society. Followers of socialism of Karlmarx do not realize that lust for power like lust for money is a source of injustice. Accordingly, medicine offered by socialism of Karlmarx is more dangerous or harmful than the disease itself. The reason behind the early successes of the concept of socialism was not its necessity but dangerous ills present in the society.

If not socialism of Karlmarx, then what is the cure of present social-ills? The real problem lies in looking at all the things from physical angle only with complete ignorance of spiritual angle. The beauty of vedic वर्ण system and ashram system is that they are totally based on intrinsic qualities of a soul. People commit crimes only when they forget to differentiate a good act from a bad act. The only solution to removing ills from the society is to adopt ‘vedic thoughts for social development’.

-Thoughts of Pandit Gangaprasad Upadhayay