A Socio-Political Study
The advent of the Aryans led to the development of a different concept of society in India, in the early Vedic period. This period saw the upsurge of kingdom which was tribal in character . Each tribe formed a separate kingdom. The basic units of the political organisation was family and a number of families formed a village . A reflection of the ancient Indian Political System can be traced in the social life of the Aryans. These villages were headed by Gramani(village headman). Moreover this pattern gave rise to large units or clans formed by a group of village . The circle continued with several clans forming the tribe and their leader was Rajan or the Vedic king . He protected his people from enemies and was accompanied with a senanior commandant . In the matter of administration he was assisted by the Sabha and Samithi. The Aryans can be identified as the pioneers in introducing the concept of society in Indian culture . This civilisation was subjected to various forms of kingdoms with a flow of political boundaries. In the later Vedic age , the Gangetic Valley or Aryavarta became the centre of political activity . Various Kingdoms namely Kosala, Videha, kuru, magadha,Kasi, Avanti and Panchala came into existence. The king was the highest authority and his position was considerably supreme. Kingship became hereditary and he was responsible for defence and maintaining law and order of their kingdoms. Moreover, they had vast empires and tried to extend their territories. Village administration was also a significant part of the Ancient Indian Political System . During the Vedic age, the Aryans had built up small villages and the administration of the area was looked after by the villages councils . A system of giving taxes also prevailed in the ancient society . Taxes such as Pali, Shulk and Bhaga were collected from the people.
The revenue was spent for the benefit of the subjects. Mentions of village administration are found during the fourth century B.C when republican federation existed in the society of India.The city of Vaishali had Panchayat for administering justice and courts.The republican character of the polity of Vaishali lasted for many centuries.
Panchayat system is one of the essential democratic institutions which developed in India . This system is an institution of the local self government found at the village level. Panchayatsystem originated in ancient India and reference are found in the age of Mahabharat .It constitutes of a village council consisting of village elders. These local self government perform administrative and judicial function. The Panchayat system used to serve since ancient times and at present it has become an integral part of Indian administration. At present Panchayat system is a three tier institution and continues to administer the villages.
In Ancient indian political system ,the king as well as his subjects was bound by dharma or rule of law which were code of duties . The king was not assigned with arbitrary powers . The king was required to take oath and loyalty of the people . The king was not assigned with arbitrary powers and he was functional according to the approval of the people. The king was not assigned with arbitrary powers and he was functional according to the approval of the people. There were also a few instances of elective kingship. The king was only a constitutional monarch and the guardian execuator and the servant of dharma.Beside , monarchies several republics also evolved .After the Battle of kurukshetra in the epic Mahabharata,large empire began to fade away and several republican states emerged.. A total of sixteen republics came into being.
Ancient India is claimed to be the repository of the highest form of democracy . We find the people participating in urban councils with the power to instruct and direct the king according to their will. The multitude of ethnicities and people provided for the autonomy and self-determination of the villages, city states , republics and constitutional kingdoms through the observance of Dharma. The villages ruled by their elected representatives and were, therefore, autonomous and self governing administrative units having the power to manage their educational economic social administrative and other requirements. Their own assemblies and committes also governed townships. There were Republics in Ancient India prior to Greek and Athenian democracy, which were established by people dissenting against monarchy. These republics were expression of the idea of government through an assembly representing the people. Despite inconsistencies and attack republics continued to survive till the 4th Century A.D. The earliest sources of information about ancient Indian Political tradition , Vedas, provide enormous information about the theory and practice of government in that period. Mahabharata present the views on polity in a systematic, comprehensive and authentic manner , besides presenting the views on sphere of state activity and government as chief instrument for the welfare of the society. The Mahabharata declares that in politics are realized all forms of renunciation , in politics are united all the sacraments , in politics are combined all knowledge, in politics are centered the entire world. A large number of sources have demonstrated the existence of many sovereign repiblics in ancient India besides identifying numerous Sanghas and ganas with more or less powers. It remarkable to note that between 500 B.C. and 400 A.D. we find republics almost everywhere in India. Kingship had a central place in the political life of ancient India . The social order based on Varna system provided the functional basis to the political decision making which had to observe the strict adherence to Dharma. Kautilya's Arthshastra, Manusmiriti, Buddhist and Paliliterature and Jain realised confirm the picture of widespread republicanism and popular elements in village life in early India. The Gramsabha of ancient India used to control adequate resources for managing their jurisdiction.
SOCIAL SUSTAINABILITY:-
The traditional India wisdom is for the protection of nature with religious fervor . The sacred groves are the repositories of biological resources. Trees are protected and worshipped for their ecological, economical, medicinal and social importance. They are the representatives of the ecology, species and genetic diversity. Sustainable society is one that function and lives in harmony with earth systems such that future generations will be able to function with equal or greater ease and the quality of life will in no way be diminished. Hindu religious traditions teach us that the earth is scared ,the fact that traditionally helps to exert control over how people interact with the natural world. Vedic literature states that the welfare of the people must be the central concern of the king or the leader of the society whose acts should be directed for the welfare of the people . We find the prevalences of this principle in all the law codes of Hindus . All attempts to reform the society are bound to fail if they neglect the individual, the basic unit of society . Therefore , the ancient Indian Philosophers, Jurists or reformers who had fully grasped the preaching of the scriptures , and had worked them out in practical life always stressed that the first step for a co-ordinated harmonious society is that ambiguities and conflicts must be eliminated from the minds of the individual. Hence every reform must start from the individual. The code of Manu, contains the principles which contributes to the solution for so many socio-legal problems of the conflict ridden modern world, from which moral values are fast disappearing . The author of the code is not an ordinary individual possessing worldly knowledge alone . He seems, certainly , to have comprehended the ultimate truth, the truth of the spirit , and it is in the light of this truth that he wants to reshape the actual life of the people. In other words Manu belongs to no single nation or race; he belongs to the whole world . His teaching are not addressed to any isolated group, caste or sect, but to humanity. They transcend time and address themselves to the eternal man. The main purpose of the code is to propound a science of social relations. One of the most complex problems of the day is how to strike a balance between the interest of the individual and the society without infringing the personality of the individual. According to Indian view of life personality has a special significance which does not conflict with collectivism . Personality means independence of growth. It is not necessarily unlikeness because there cannot be complete unlikeness, since man across the globe is the same , especially so far as the aspects of spirit are concerned . "The variations are traceable to distinctions in age , history and temperament ". This variation which is spoken of by the eminent philosopher , Dr. S. Radhakrishanan owes its existence in the Karmavipaka theory. This Variation is the root cause of the division of the world into different camps. The code of Manu, I think, can provide a suitable answer to the modern problems which are perennial . The code is composed with a view to provided answer to such socio-legal problems. It covers the whole life span of the individual, who is the unit of the society, by providing various disciplines for him, which if correctly followed, inculcates in him the characteristics or qualities of a really civilized person. They are in the nature of disciplines prescribed for an individual at various stages of his life in order to prepare him for the larger role in the life ahead , to face and tackle any problem in the social life . These Samskarasare also in nature of social norms for imparting social training and regulating the life of an individual so that he may develop his personality in the best possible manner and in order to adjust himself in the society.
According to ancient Indian view of life the juridical principles originates and evolve from the very existence of human life , very much nearer to the approach by the jurists of historical school. The universe owes its existence to desire . No system, social or legal , can be built scientifically on universal principles if we ignore the element of desire in constructing that system . Desire is the genus of which the interests or rights are the species . People have desires, interest or rights which they want to satisfy. Not a single act here(below) can ever be done by man free from desire as whatever a man does is the result of his impulse or desire . Every society has an end in view which it sets before it for achieving. This tendency is very much found in the modern days when directive principles of state policy find place in the Constitution especially Ireland and India. These principles of State Policy are in the form of Dharma or end or moral law which the State shall strive to achieve, and therefore , they may also be called the rules of morality set forth for the State. Manu had well in advance anticipated that the progress of the society is impossible without an ideal for the society.
Social welfare element in the ancient Indian jurisprudence is the concern of Dharma . Dharma had from the very beginning a social dimension, in ancient Indian scriptures. The greatest events of the ancient Indian History , as depicted in the Epic Ramayana and Mahabharata, are the two wars fought . These wars were fought to uphold the Dharma because of law is violated the whole society and social system would collapse , which would result in untold miseries to the people . Dharma or law has ultimate aim to remove the miseries of the people and to create conditions so that people may pursue the aims of life prescribed for each individual.
The ancient Indian social system was based on the principles of division of labour strictly relying on the aptitude and functional specialization of a person . The heavily corresponds to the Greek theory of ideal state as portrayed by Plato in his work, The Republic. Plato has categorized society into three classes-Gold silver and copper. Similarly, the Varna Vyavastha (caste system), initially based on innate nature (guna) and individual's choice of work (Sharma), was divided into four classes- Brahmin, Kshatriya, Vaishya and Shifts. Varnasrama Dharma had for its ideal the social welfare of the entire society which is the distinct feature of Indian culture. This system of the division into different varnas is the stepping stone to civilization, making one rise higher and higher in proportion to one's learning and culture . In Europe, it is victory of the strong, and death of the weak. The institution of caste illustrates of the Hindu mind with its faith in the collaboration of races and the co-operations of cultures.
Conclusion:-
The ancient methods adopt not force and threats but suggestions and persuasion. It is more a way of life than a form of thought . While it gives absolute liberty in the world thought it enjoins a strict code of practice. The theist and the atheist, the skeptic and the agnostic may all be the Hindus if they accept the Hindu system of culture and life. Hinduism insists not on religious conformity but on a spiritual and ethical outlook in life. And that is the fourth and most fundamental pillar of sustainable development.
The revenue was spent for the benefit of the subjects. Mentions of village administration are found during the fourth century B.C when republican federation existed in the society of India.The city of Vaishali had Panchayat for administering justice and courts.The republican character of the polity of Vaishali lasted for many centuries.
Panchayat system is one of the essential democratic institutions which developed in India . This system is an institution of the local self government found at the village level. Panchayatsystem originated in ancient India and reference are found in the age of Mahabharat .It constitutes of a village council consisting of village elders. These local self government perform administrative and judicial function. The Panchayat system used to serve since ancient times and at present it has become an integral part of Indian administration. At present Panchayat system is a three tier institution and continues to administer the villages.
In Ancient indian political system ,the king as well as his subjects was bound by dharma or rule of law which were code of duties . The king was not assigned with arbitrary powers . The king was required to take oath and loyalty of the people . The king was not assigned with arbitrary powers and he was functional according to the approval of the people. The king was not assigned with arbitrary powers and he was functional according to the approval of the people. There were also a few instances of elective kingship. The king was only a constitutional monarch and the guardian execuator and the servant of dharma.Beside , monarchies several republics also evolved .After the Battle of kurukshetra in the epic Mahabharata,large empire began to fade away and several republican states emerged.. A total of sixteen republics came into being.
Ancient India is claimed to be the repository of the highest form of democracy . We find the people participating in urban councils with the power to instruct and direct the king according to their will. The multitude of ethnicities and people provided for the autonomy and self-determination of the villages, city states , republics and constitutional kingdoms through the observance of Dharma. The villages ruled by their elected representatives and were, therefore, autonomous and self governing administrative units having the power to manage their educational economic social administrative and other requirements. Their own assemblies and committes also governed townships. There were Republics in Ancient India prior to Greek and Athenian democracy, which were established by people dissenting against monarchy. These republics were expression of the idea of government through an assembly representing the people. Despite inconsistencies and attack republics continued to survive till the 4th Century A.D. The earliest sources of information about ancient Indian Political tradition , Vedas, provide enormous information about the theory and practice of government in that period. Mahabharata present the views on polity in a systematic, comprehensive and authentic manner , besides presenting the views on sphere of state activity and government as chief instrument for the welfare of the society. The Mahabharata declares that in politics are realized all forms of renunciation , in politics are united all the sacraments , in politics are combined all knowledge, in politics are centered the entire world. A large number of sources have demonstrated the existence of many sovereign repiblics in ancient India besides identifying numerous Sanghas and ganas with more or less powers. It remarkable to note that between 500 B.C. and 400 A.D. we find republics almost everywhere in India. Kingship had a central place in the political life of ancient India . The social order based on Varna system provided the functional basis to the political decision making which had to observe the strict adherence to Dharma. Kautilya's Arthshastra, Manusmiriti, Buddhist and Paliliterature and Jain realised confirm the picture of widespread republicanism and popular elements in village life in early India. The Gramsabha of ancient India used to control adequate resources for managing their jurisdiction.
SOCIAL SUSTAINABILITY:-
The traditional India wisdom is for the protection of nature with religious fervor . The sacred groves are the repositories of biological resources. Trees are protected and worshipped for their ecological, economical, medicinal and social importance. They are the representatives of the ecology, species and genetic diversity. Sustainable society is one that function and lives in harmony with earth systems such that future generations will be able to function with equal or greater ease and the quality of life will in no way be diminished. Hindu religious traditions teach us that the earth is scared ,the fact that traditionally helps to exert control over how people interact with the natural world. Vedic literature states that the welfare of the people must be the central concern of the king or the leader of the society whose acts should be directed for the welfare of the people . We find the prevalences of this principle in all the law codes of Hindus . All attempts to reform the society are bound to fail if they neglect the individual, the basic unit of society . Therefore , the ancient Indian Philosophers, Jurists or reformers who had fully grasped the preaching of the scriptures , and had worked them out in practical life always stressed that the first step for a co-ordinated harmonious society is that ambiguities and conflicts must be eliminated from the minds of the individual. Hence every reform must start from the individual. The code of Manu, contains the principles which contributes to the solution for so many socio-legal problems of the conflict ridden modern world, from which moral values are fast disappearing . The author of the code is not an ordinary individual possessing worldly knowledge alone . He seems, certainly , to have comprehended the ultimate truth, the truth of the spirit , and it is in the light of this truth that he wants to reshape the actual life of the people. In other words Manu belongs to no single nation or race; he belongs to the whole world . His teaching are not addressed to any isolated group, caste or sect, but to humanity. They transcend time and address themselves to the eternal man. The main purpose of the code is to propound a science of social relations. One of the most complex problems of the day is how to strike a balance between the interest of the individual and the society without infringing the personality of the individual. According to Indian view of life personality has a special significance which does not conflict with collectivism . Personality means independence of growth. It is not necessarily unlikeness because there cannot be complete unlikeness, since man across the globe is the same , especially so far as the aspects of spirit are concerned . "The variations are traceable to distinctions in age , history and temperament ". This variation which is spoken of by the eminent philosopher , Dr. S. Radhakrishanan owes its existence in the Karmavipaka theory. This Variation is the root cause of the division of the world into different camps. The code of Manu, I think, can provide a suitable answer to the modern problems which are perennial . The code is composed with a view to provided answer to such socio-legal problems. It covers the whole life span of the individual, who is the unit of the society, by providing various disciplines for him, which if correctly followed, inculcates in him the characteristics or qualities of a really civilized person. They are in the nature of disciplines prescribed for an individual at various stages of his life in order to prepare him for the larger role in the life ahead , to face and tackle any problem in the social life . These Samskarasare also in nature of social norms for imparting social training and regulating the life of an individual so that he may develop his personality in the best possible manner and in order to adjust himself in the society.
According to ancient Indian view of life the juridical principles originates and evolve from the very existence of human life , very much nearer to the approach by the jurists of historical school. The universe owes its existence to desire . No system, social or legal , can be built scientifically on universal principles if we ignore the element of desire in constructing that system . Desire is the genus of which the interests or rights are the species . People have desires, interest or rights which they want to satisfy. Not a single act here(below) can ever be done by man free from desire as whatever a man does is the result of his impulse or desire . Every society has an end in view which it sets before it for achieving. This tendency is very much found in the modern days when directive principles of state policy find place in the Constitution especially Ireland and India. These principles of State Policy are in the form of Dharma or end or moral law which the State shall strive to achieve, and therefore , they may also be called the rules of morality set forth for the State. Manu had well in advance anticipated that the progress of the society is impossible without an ideal for the society.
Social welfare element in the ancient Indian jurisprudence is the concern of Dharma . Dharma had from the very beginning a social dimension, in ancient Indian scriptures. The greatest events of the ancient Indian History , as depicted in the Epic Ramayana and Mahabharata, are the two wars fought . These wars were fought to uphold the Dharma because of law is violated the whole society and social system would collapse , which would result in untold miseries to the people . Dharma or law has ultimate aim to remove the miseries of the people and to create conditions so that people may pursue the aims of life prescribed for each individual.
The ancient Indian social system was based on the principles of division of labour strictly relying on the aptitude and functional specialization of a person . The heavily corresponds to the Greek theory of ideal state as portrayed by Plato in his work, The Republic. Plato has categorized society into three classes-Gold silver and copper. Similarly, the Varna Vyavastha (caste system), initially based on innate nature (guna) and individual's choice of work (Sharma), was divided into four classes- Brahmin, Kshatriya, Vaishya and Shifts. Varnasrama Dharma had for its ideal the social welfare of the entire society which is the distinct feature of Indian culture. This system of the division into different varnas is the stepping stone to civilization, making one rise higher and higher in proportion to one's learning and culture . In Europe, it is victory of the strong, and death of the weak. The institution of caste illustrates of the Hindu mind with its faith in the collaboration of races and the co-operations of cultures.
Conclusion:-
The ancient methods adopt not force and threats but suggestions and persuasion. It is more a way of life than a form of thought . While it gives absolute liberty in the world thought it enjoins a strict code of practice. The theist and the atheist, the skeptic and the agnostic may all be the Hindus if they accept the Hindu system of culture and life. Hinduism insists not on religious conformity but on a spiritual and ethical outlook in life. And that is the fourth and most fundamental pillar of sustainable development.
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