Protection of Workers’ Rights – The Indian Perspective

Protection of Workers’ Rights – The Indian Perspective

The ethical values of Sanātana Dharma are eternal and universal. In Russia, at one time, there was a massive uprising against feudalism and the tyranny of landlords, inspired by Communist ideology. However, that revolution did not end positively; it concluded in violence, disorder, and instability, leading to countless deaths and suffering. If we look at world history, except for the French Revolution, no revolution has successfully constructed a new society. Most revolutions have only managed to topple the existing systems without building a new and better one in their place.

Over time, these thoughts evolved into labour unions and labour laws, and the idea of “labour dignity” took shape. With this came great awareness about labour protection and workers’ fundamental rights. However, many of these labour unions, driven by political motives and invoking worker welfare, repeatedly called for strikes and shutdowns. Consequently, many factory owners suffered financial losses and had to shut down their factories, leaving poor workers in helpless and vulnerable situations.

Naturally, this leads to a curious question: do our ancient Indian scriptures discuss such pressing issues as workers’ fundamental rights, their protection, and the duties of employers?

Indeed, the 201st chapter of the Varāha Purāṇa narrates a striking and highly relevant episode addressing this issue. When Naciketā visits the city of Yama, he learns about the various forms of punishments administered there. The Yamadootas work day and night, tirelessly punishing beings based on their karma. Chitragupta is their supervisor. At one point, the Yamadootas, exhausted and worn out, approach Chitragupta and submit:

*वयं श्रान्ताश्च क्षीणाश्च ह्यन्यान्योजितुमर्हसि।*
*वयमन्यत्करिष्यामः स्वामिन् कार्यं सुदुष्करम्॥*

*अन्ये हि तावत् तत्कुर्यु: यथेष्ठं तव सुव्रत।*
*भगवन् स्म परिक्लिष्टाः त्राहि नः परमेश्वर॥*

"O Lord, we are utterly exhausted by the severe punishments we are forced to inflict in this hell. Kindly assign us to some other duty. Let others carry out this task according to your command. We are deeply tormented. Please protect us.”
Hearing this, Chitragupta becomes angry and orders a group of soldiers called Mandehas to punish and kill these Yamadootas. Alarmed, the Yamadootas respond:

*श्रान्ता वा क्षुतिधा वापि दुःखिता वा तपोधनाः।*
*अमात्या एव ज्ञातव्या भृत्याः शतसहस्रशः॥*

“Even if servants are tired, hungry, or in distress, they must be treated as family members. Their sufferings must be addressed with care. Ordering us to be killed is not the proper solution.”

They continue, “These Mandeha warriors have incarnated for the welfare of the world, and so have we. So it is not right to pit them against us. However, since your command cannot be disobeyed, we are ready to fight them.”

Thus began a fierce battle. Initially, the Yamadootas began killing the Mandeha demons. But soon, with Chitragupta’s instigation, the Mandehas began devouring the Yamadootas. In their desperation, the Yamadootas sought refuge in Jvara, the  deity of fever, who assumed a terrifying form and helped the Yamadootas begin destroying the Mandehas.

Eventually, Chitragupta realized his mistake. The issue that could have been resolved through dialogue had been approached through violence, leading to unnecessary suffering and destruction. At the height of this bloodshed, Yama himself appeared in his original divine form, intervened in the conflict, and stopped the remaining destruction. He respectfully invited Jvara to his abode, appeased him, and requested him to calm down. Similarly, he mediated peace between Chitragupta and the Yamadootas.

The Yamadootas then came forward, requesting Chitragupta to reassign them to their former duties of executing justice by administering appropriate punishments. They resumed their work as per his orders.

This incident is extremely relevant even today. Typically, when workers protest for their rights, it is assumed to be an act of rebellion, and there is an immediate attempt to suppress it through force. This often leads to escalation and grave consequences, including loss of life. But a wise leader always strives for negotiation and resolution.

In the story, Yama supported the Yamadootas’ cause and stood against injustice. Yet, he did so without generating hatred against Chitragupta.
Through dialogue and reconciliation, he restored order and ensured that the  duties continued undisturbed. When both sides act out of ego, ignoring the core issue, it inevitably leads to mutual destruction.

Therefore, workers too must not fall prey to political temptations or external inducements. Instead, they should focus on solving the real issues. A true leader in such times must always try for a peaceful resolution. If the situation is genuinely harmful, it must be corrected, and conflicts avoided. When dialogue fails, only then should other options be considered. This is the message we glean from this Purāṇic episode.

Communist ideologies, having swelled with excess and deviated from their purpose, have often promoted class hatred between the rich and the poor. They cultivate the notion that wealth itself is a crime. But hatred only drives people to destructive acts. Therefore, let us reject those divisive ideologies that increase suffering under the guise of solving problems, and instead return to the inclusive and harmonious Indian worldview that resolves conflicts and unites all.

Dr. Shrinidhi Acharya Pyati
Poornaprajna Samshodhana Mandiram, Bengaluru