KS Nagarajan
The Sun is regarded as the father of all Jeevarasi (living beings), while the seas, rivers, water bodies, and the Earth are considered the mother. According to the Mahabharata, Kunti wished to test this divine principle. Fearing social stigma, she later abandoned the child, who came to be known as Karna, setting him afloat in a boat. The child was eventually raised by a childless king. This episode is often interpreted as a symbolic blend of Vedic thought reflected in both the Sri Madh Bhagavatham and the Ramayana.
Virtue (Guna) forms the scientific and philosophical basis on which power and responsibility in society are assigned. These virtues are believed to arise from the intensity of the Sun’s rays at conception, combined with the virtues of the mother and the surrounding environment.
For a Brahmin boy, at around 11 years of age, the father performs Brahmopadesam (sacred initiation). In some traditions, the paternal father-in-law may perform it for a nephew. The boy is then sent to a Gurukulam to study the Vedas in progressive stages equivalent to elementary, middle, high, and advanced levels, followed by specialization in other branches of Vedic knowledge.
Traditionally, a Brahmin boy studied the Vedas to guide society through Dharma; a Kshatriya learned warfare and governance to protect society from enemies; and a Vaishya mastered trade, commerce, and exchange of goods and services for the welfare of society (Loka Kshemartham).
Thus, it was believed that traits and virtues determined the sharing of power and responsibilities necessary for protecting society.
The principles of Dharma and the Dharma Shastras were framed to preserve social order, drawing inspiration from the Srimad Bhagavatham and the Mahabharata, as compiled by Sage Veda Vyasa, traditionally believed to have been born to a fisherwoman. Likewise, Kshatriya Dharma is associated with Sage Valmiki, who, according to certain traditions, transformed from a forest-dwelling warrior into a Maharishi. The traditions of Viswakarma, temple architecture, and craftsmanship were nurtured under rulers such as the Chera, Chola, and Pandya kings, while spiritual and architectural traditions were also associated with Puri Jagannath and the Sthapathis.
Teaching and learning depend upon the capability of the teacher and the grasping power of the student. Hence, kings traditionally consulted Brahmins as Gurus on matters of Dharma, while experts from other fields guided governance in their respective domains. Brahmins, as Acharyas, were expected primarily to teach and guide, rather than directly assume administrative or executive responsibilities, except during times of confusion or crisis when coordination was necessary.
A Brahmin was expected to chant the Vedas and perform Sandhyavandanam three times a day. Others structured their work according to their occupations — for example, fishermen and farmers often began their duties before sunrise, while others worked according to societal needs.
It is also noted in traditional narratives that Kunti Devi wished to demonstrate the power of the Sun God through Karna, but was compelled to abandon the child in a river. Similarly, Valmiki Maharishi is viewed in some traditions as one who evolved from a forest Kshatriya into a sage entrusted with guiding rulers and society.
Historically, it is argued by some that invaders from desert regions viewed Bharat’s peaceful and prosperous civilization with envy and used violence, including attacks on the roots of Hindu and Sanatan Dharma. Supporters of this view contend that Bharat has historically emphasized peace and prosperity, while many parts of the world have continued to witness conflict and aggression. Contemporary examples are often cited in debates concerning wars, global power struggles, pandemics, and geopolitical disputes among nations.
Against this backdrop, critics also argue that certain political dynasties misuse the language of democracy while promoting family rule and centralized control. (A former ONGC Scientist)
