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TULSI-PRAJŇA
characteristic of Satra, unlike the later Yajnas, is that the Yajnaphal i.e. the proceeds of labour, is a joint or collective Product to be distributed collectively and equally and consumed collectively, the procedure being symbolised in the equal of Somakhya, i.e. drinking Soma-juice from one and the same pot.
The Brahman or Gana Community in its peacetime economy elected functionaries called the Adhwaryu, the Hotă etc., and its chief of war, called Brahmanaspati, Brihaspati, or Ganapati, In the Gaṇa they were not a priviledged, irremovable, standing paid executive like that of the modern state or the executives of the exploiting classes, directing the production of profit for the exploiters. They were themselves producers elected to do the work of direction of communal labour and receiviug, before differentiation of property came in, as much as the others from the social fund,
Thus, it seems that in the pre-vedic period, which the vedas depict from memory only, the Aryans lived in small primitive communities held together in a bond of kinship whether actual or imagined. All that they did by way of economic or religious activity was done collectively. The division of labour, such as it was, was casual and not permanent. Leaders were chosen on special occassions for special functions, for their skill and capacity to do the needful as occasion demanded. Once this ad hoc assignment was fulfilled they sank back into the community, The peace leaders or war leaders had hardly any fixed identity. Everybody more or less performed all the tasks of life without any particular job being fixed for a particular person. In this communitarian society which functioned like an extended family, everybody's needs were catered to by everybody. Theirs 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 danger. In knowledge and skill people differed only in quantity and everybody did for others in need what others did for him in similar circumstances. The whole business of helping people in need was everybody's business mainly handled in a collective way. Thus everybody was client and agent both at different occasions or for different purposes. The professional social worker was not yet born as no other professional was. This mutual help function of this collective society was termed Yajna which in Sanskrit means going together for production.
Although things changed in course of time and the society of mutual help for all purposes gave way gradually to a class society, the process was long-drawn and the elements of the co-operative
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