mind man is a thinker, worker or producer and a fighter all in one, and the tendency of the social system is to lump all these activities and to demand from each individual his contribution to the intellectual, economical and military life and needs of the community without paying any heed to the demands of his individual nature and temperament. The ancient Indian civilisation laid peculiar stress on the individual nature, tendency, temrperament and sought to determine by it the ethical type, function and place in the society. Nor did it conside- man primarily as a social being or the fullness of his social existence as the highest ideal, but rather as a spiritual being in process of formation and development and his social life, ethical law, play of temperament and exercise of function as means and stages of spiritual formation. Thought and knowledge, war and government, production and distribution, labour and service were carefully differentiated functions of society, each assigned to those who were naturally called to it and providing the right means by which they could individually proceed towards their spiritual development and self-perfection.
The modern idea of a common obligation in-all the main departments of human activity has its advantages; it helps to greater solidarity, unity and fullness in the life of the community and a more all-round development of the complete human being as opposed to the endless divisions and over-specialisation and the narrowing and artificial shackling of the life of the individual to which the Indian system eventually led. But it has also its disadvantages and in certain of its developments the too logical application of it has led to grotesque and
