Protocol in society
In general sense, protocol is a code of propriety, good manner and etiquette secured by reciprocity, common understanding and approval of the community which regulates behavior pattern at different levels. The protocol has a wide application. It had political, spiritual, legal cultural etc applications.
In social protocol, it reflects social hierarchy and ethos of the society and is translated into legal, political and diplomatic corms and their culture. Protocol in society was thus rooted in the sense of social and cultural proprieties and the sense of who owed what, to whom, where and when. It was the hallmark of considerable sophistication and refinement. God had made a human being in his lust for expansion of creatures. The human beings when multiplied, they started fighting within themselves Manu then brought out Manu Smiriti, w2hich laid down rules for regulating the society. varna-Ashrama system. He divided the society in four varnas – Brahman, Kshtriya, Vaish and Shudras. And four Ashramas – Brahmcharya, Grihast, Vanprastha and Sanyas.
Varna System: The society was divided into four groups to perform then existing functions. They were Brahmin, Kshtriya, Vaish and Shudras. As the word ‘Varna’ would indicate, each person was free to choose a varna for himself depending upon his capability and interest. In the beginning, all children used to go to Gurukul for education. After attaining the essential preliminary education (It implies that everyone was literate to the level of preliminary education),the student was asked to chose the varna of his volition. It depended on his worth to perform
The duties assigned to that varna. One, who wanted to opt for Brahmin, he had to study further all Vedas, shastras to become capable to teach the students. One,r, who was interested in fighting etc., chose Kshtriya and was given further coaching in the art of warfare, governance, fighting. One, who was interested in trade, agriculture, industry etc opted for Vaish and was given coaching in that vocation. One, who could not be fitted into any one of the above three varnas became Shudra. He did not need further coaching and his job was to serve the people of the three varnas. Since the varna was selected of his own volition by each student on the basis of his capability and interest, he did not have any grudge against the students of other varnas. Although in course of time, the choice of varna depended on the ancestral profession of individual as he had since
Birth been brought up in that environment, yet one could shift from one varna to another depending on his capability. After such change , he was given recognition in the society for the changed varna like Vishwamitra became Brahmrishi from Kshtriya and Parsuram , a Brahmin opted to fighting and eliminated Kshtriyas, who had attained vices., and so on.
The duties of the Brahin were to study vedas, shastras, smiritis etc., and coach the same to his students in Gurukul. The Brahmins did not collect much wealth for themselves and were above all worldly vices. The pupils used to bring ‘bhiksha’ and guru lived on the part of that bhiksha. His other requirement were met by the rajah of the area who was responsible to run the gurukul. They were most respected in the society. Since they coached fighting to his students, the guru was not allowed to fight. Such a mistake was done by Dronachary, the guru of Pandwas, which was not liked even by gods.
The Kshtriyas became the fighters in the army and the rulers of the country. The job of the ruler was:
To protect the country from foreign aggressions and internal criminals. For this purpose, he maintained a large army. Persons from all varnas, however, joined the army to help the rajah in case of foreign aggression. In Mahabharata, all able bodied persons, irrespective of varna, he belonged to, fought in the war. It was only later in Rajput time that the Kshatriyas only were to join the army and the persons of other varnas did not consider it their duty help the rajah. In this way three-fourth of the people just waited and saw the result of the battle. In fact they did not have any interest in who became their ruler. That is why Mohammedans were winners and ruled the country although they were in a very small number. It is said that Malik Kafur, a commandant of Qutab-ud-din could the entire area from Delhi to Bengal just with two hundred horsemen. The rule of varna dharma was the rajah protected the people and the people were prepared to give their lives for him on askance.
The rajah held yagyas etc., to please the gods as a result of which the rains were in time and the food grains production was enough and there was no famine.
The rajah cared for the well-being of the people. For this purpose, he opened gurukuls for education, hospitals for treatment , roads and other facilities for the public.
The rajah took a part (generally1/6th) of the product to meet the expenses of the governance. This was, however, not spent to meet his personal expenses, which were met out of the contributions from the vassal states.
For internal security, the rajahs kept police, who would go around in public to see that there was no crime. If he found any it was reported to the raja for suitable punishment.
The rajah was the fountain head for justice. He had under him for assistance ministers, advisers, regional officers etc,
The Vaishas used to take care of agriculture, trade, industry etc. He gave 1/6th of his products to the rajah to meet his expenses. There was extraction of more by the rajah’s men as a watch was kept on them also by the men of rajah.
The Shudras were there to serve the persons of all the other varnas, who were responsible for their livelihood.
In Ashramas, there were Brahmcharya, Grihast, Vanprasth and Sanyas. In brahmcharya, the children used to study and learn the working of their respective profession. He had to live in gurukul and live on bhiksha as given by the guru out of the collection. They were faithful to the guru and the guru in turn taught them all that was required for the profession, opted by the student. After the studies were finished, one could join Grihast ashra. He got married, produced children and worked for earning the livelihood of the family as per his profession. After Grihasrt, one was obliged to proceed to forests in Vanprastha . In this way Hindu Dharma provided for the salvation of the people also. After that one entered Sanyal, when used to visit the inhabitants and coached them the way to reach the almighty. He did not stay with the inhabitants but stayed in their respective ashramas. The provision of Vanprastha was made so that the people could attain salvation and hand over the their vocation to the wards lest they should forcibly have it like Auragzeb, who snatched kingdom from his father Shahjahan and kept him as a prisoner for the rest of his life.
Besides the Varnashrama Dharma of the individuals, there were detailed rules indicating the protocol requirement in the relation of father and son, husband and wife, guru and pupil, between friends and brothers etc. In following these Dharmas the life was most peaceful. It was the duty of the ajar to see that the respective Dharmas were strictly observed by all.