Function of the state/society from the social work
perspective can be discussed as evolution of social work from charity concept
to the concept of citizens’ right to development. If we unravel the history of
social work, we can find that society/state has more or less been taking action
for the cause of bettering the needy. Various known and unknown approaches to
uplift them have been taken from time to time. The activities and approaches of
social welfare during the ancient period in the Indian subcontinent can be
discussed into different ways such as
Charity and
social welfare during the ancient Period
Charity: Charity was the first form of social work practice in India. Charity
means love and compassion for the poor and one’s fellowmen on the religious
ground. It is practiced through rendering service to the needy, basically to
attain blessing from God. In India the nature of social service in the past was
that of charity. It has been found in different scripture of Hinduism like
Vedas, Upanishads, and Mahabharata of the Hindu state of India. The earlier
reference to charity is found in the Rig Veda (chapter-I, XIII, 2) encourages
charity by saying,“May the one who
gives shine most”. The Upanishads like Brihadaranyaka, Chhandagya and
Taitiriya, prescribed that every householder must practice charity. In
Mahabharata it is found that in an interaction Bhisma talked to Yudhistir
describing the essence of eternal religion, non-violence, truth, the conquest
of anger and practice of charity.
Social Welfare by the practice of ‘Yojnas’: It was the most popular mass ritual
known in the Vedic period. People assembled in a grand shed erected for the
purpose on the banks of flowing rivers with an utter spirit of dedication.
Their intention was not personal desire but the common welfare of all.
Yajnashalas were the classrooms where men and women were taught the spirit of
working together without ego and egocentric desires. The people were taught to
bear the spirit of the rituals of yajnas and their action not only on the spot
but also everywhere including home, market places, work place and fields. The
Aswalayana Griha Sutra says that one must daily perform five yojnas named
pancha yojnas such as giving service to God, ancestors, animals, one’s own self
and one’s fellowmen.
The communitarian society: The communitarian society in the early Vedic period
functioned like an extended family; every one’s needs were catered to by
everyone. There was a life of complete mutuality and reciprocal assistance,
whether the needs were basic or special, generic or arising out of vulnerable
situations like disease and external dangers, the whole business of helping the
people in need was everybody’s business, mainly handled in a collective way.
Agrarian society: With the development of agrarian society with private group
ownership of land, the noble concepts of charity and welfare came into
existence. Dana and Dakshina were practiced in a response to starvation, for
the sick, the aged, and the weak, when there was common ownership of property
by the tribe. But when private property and class rule came across (during the
late vedic period and after), the concept of ‘dana’ shifted from an instrument
of social insurance to a privilege of ruling class.
Guilds: Guilds were important corporate organizations which performed a variety
of economic and welfare functions in ancient India. Guilds were playing a
significant role during the Budhist period. Apart from economic and political
functions, these guilds were providing social security to the oppressed class
of the society. Some part of the fund was utilized for the relief of needy
persons such as the distress, the diseased, the disabled, the idiotic, the
infirm, orphans and helpless women.
Kingship: Welfare state was an ideal feature of the society during the
kingship rule in ancient India. King was the custodian of the law which emerged
from the concept of Dharma. The mythologies talked about Karma theory as well,
which pronounced the essence of good deeds. The good deeds bear the wealth of
happiness. During the kingship rule, saying went like this, “Prajna sukhe
sukham rajna” (the king’s happiness lies in the happiness of the
people/subjects). It was also believed by most kings that welfare of the people
is the most important business of the kings.
By the end of the later Vedic period, ‘dana’ became
institutionalized and acquired the characteristics charity with religious
ideology.
Bimbisara: With the development of agrarian society, a new type of
polity developed in the form of early Kosala and Magadha states. Bimbisara
became the king of Magadha in about 300 B.C. He was the earliest of Indian
kings to lay the foundation of an efficient administrative system. He gave special
attention to the development of roads and agriculture and social defense
through suppression of crimes.
Ashoka: The social and political activities of the of
the kings during the Mauryan period was recorded by Kautilya in his book
‘Arthashastra’ which speaking about the duties of the king reads, “in the
happiness of his subjects lies his happiness, in their welfare his welfare,
whatever pleases himself, he shall not consider as good, but whatever pleases
his subjects he shall consider that good”. He appointed superintendents of
women to look after the welfare of the women including prostitutes. High
commissioners of charity were appointed for the recording of charitable
donations by the royal families and regulation of charity. The commissioners of
charity were to look after the welfare of the prisoners. The high commissioners
of the charity were the over all in-charge of the welfare programmes. Ashoka
developed a comprehensive system of social welfare which included women
welfare, rehabilitation of prisoners, rural development, free medical care,
regulation of prostitution and provision of public utilities like roads, rest
houses for travelers, wells etc.
Kanishka: Like Ashoka, the great, he took an active interest in the
welfare of the society. He gave liberal donations and grants for the
construction of Budhist Vihars, monasteries, stupas etc. all of which were the
centre of learning and help to the needy people.
Gupta Rule: The period of Gupta rule is one of the brightest in the
history of India. The Gupta dynasty included succession of brilliant rulers
like Chandragupta, Samudra Gupta, who established a well-governed empire and
people were happy and prosperous. Welfare of the people was the main task of
the king who devoted his life for the same.
Harshavardhan: Harshavardhan who occupied the throne in 606 A.D. was an
enlightened and benevolent ruler. The welfare of his subjects always dominated
his thoughts and actions. He established hospitals, dispensaries, orphanages
and homes for the destitute. He distributed presents among men of religion, the
poor and the needy. In one of the five-yearly assemblies at Prayag he is
believed to have given everything he had in charity and had to borrow cloths
from his sister.
Some general welfare measures by the Kings in the ancient
period
Good governance: In the cities the municipal administration was responsible
for the construction of gardens, recreational centers, forest management,
cremation ground, feeding houses and pilgrimage. Nagarapal and Sthanikas were
the in-charge of the city administration and local administration respectively.
In the villages the tasks like proper boundaries of the villages, registration
of sale and transfer of land, taking stock of the family members and cattle,
fixing up and collection of taxes and remission of taxes granted by competent
authority, account of different occupation were strictly executed by the kings
court. The fraud and embezzlement with public account were considered as
serious offence and punishment were issued to stop corruption.
Poor Relief: Poor relief was one of the most important measures of the
state during the rule of kings since ancient India. It was the duty of the
state to help and support during natural calamities. Special efforts were taken
for the dependent and sick people. The state treasury used to spend to meet the
needs arised due to drought and famine. Kautilya in his account informs
mentions about the famine relief. Yuan Chwang referred to the existence of
numerous rest houses for the support of the needy and distressed travelers
where food, medicines and other materials were supplied.
Employment: State during the kings’ rule provided employment for those
who suffered from their own fate like helpless widows, crippled women,
prostitutes, handicapped etc. the dependents were taken care and were trained
to take up responsibilities of the state. The orphans were provide with all the
facilities and educated in various fields and provided with jobs.
Market Policies: People friendly market policies were strictly executed. It
was the responsibility of the king to control the market price of consumers’
goods by bargaining with the traders. Stringent punishments were ordered
against any kind of corruption in the market system. Food adulteration was
strictly prohibited. The traders using incorrect balances and measures were
penalized. The people were provided with relief materials and money in time of
crises. The state suspended the land revenues, granted loans, seeds,
distributed food to the people during such situations.
Regulation of Slavery: The occupation of slaves was defined.
The masters were cautioned not to use their slaves in mean work such as
carrying the dead, sweeping ordure, urine and the like. This was the prototype
of restoring the rights of the scavengers of the present time. In those days,
the dignity of work was protected by the state with high order. The masters had
no right to use the female slaves for their sexual pleasure.