A real religious society is based on understanding of the soul eternity, the connection with God, temporality of the material existence and it is quite differently oriented. In this context, the material world is perceived as a temporary place to stay where living conditions are not very important and, respectively, tolerable. Society in general and each individual are centered on the idea of liberation from this material captivity. This intention restrains their malign desires. Today people have gained the liberty to act sinfully and virtue has lost its significance. Virtuous people feel oppressed. People are glorified not for virtue but for the ability to please senses as perversely as possible. In the real religious society, vicious people feel constrained (reserved), but righteous people are free to be in their nature of goodness. Society cannot encourage vice and hope for pious results. Such hope is absurd. The truth is that the material world is created for habitation of vicious souls, but it is also the truth that here God offered codes of conduct which would help us overcome our vicious nature and return to the spiritual world, our eternal abode. The eternal nature of the soul (freedom from the fear of death) in the spiritual world is the guarantee of a peaceful life of all living beings. A spiritual body is eternal and no one wants to do harm to it and, most importantly, no one can do it. A temporary body contributes to maintaining the atmosphere of struggle for existence because everyone who wants to do harm can do it and the reincarnation concept makes it possible to realize the need to consider each other.

From birth, people are usually gifted with certain qualities. There are those who possess the ability for mental labor, others – for physical labor, others – for manufacture and trade and others should be under the guidance of more skilled persons as they have no creative capabilities but can realize others’ ideas at a very high level. When person’s mental abilities serve to satisfy the propensity for sense pleasure, such person is considered learned. When physical strength serves materialistic goals, a person starts abusing others, a nation does it with other nations in order to use others’ benefits and achievements for own interests. By means of power, they impose upon others their way of thinking. When creative power serves materialistic ideas, a person tries to impose upon others the own world perception which usually does not make anyone happy or solve any problems. When one is capable of simple work, such person tries to sell this work as dear as possible.

Any society faces the need to ensure the harmonious interaction of these capabilities of people. Harmony means the use of such mechanism which enables to control and if possible completely destroy arrogance of the strong (the propensity for humiliating the weak) and envy of the weak, their desire to make revolutions to destroy the strong and take their place. If society has got the mechanism which allows to solve this problem and at the same time to ensure people’s happiness both in this life and the next one, such society can be considered perfect. These problems cannot be solved by ordinary people because whoever they are they belong either to proud or envious men and, accordingly, protect interests of their group. Only the Supreme Personality of Godhead can affirm the principle of justice as He is unbiased. What is the nature of God’s equity? In fact, all living beings are God’s parcels and, respectively, are equally precious for Him. All other living beings are subject to cause-and-effect relationships of desire and hatred or sympathy and antipathy and therefore they are not able to be just. The Lord is the solely one who can cope with the need to develop mechanisms for satisfaction of those souls who have developed the desire of leaderiship (material consciousness) and at the same time to solve the problem how to restore the spiritual consciousness. According to the Aryan understanding, this is the main problem and the main difficulty.

In the Bhagavad-Gita, Krishna says (chapter 4, verse 13):

When a person (or society) suffers enough on the way to reach sense pleasure, one (or society) tries to accept certain regulating principles of behavior. This attempt already contains the component of virtue. From now on, a person is able to accept the system offered by the Lord which is intended for step-by-step sequential transformation from material to spiritual consciousness.

The above mentioned capabilities of people in society provide execution of four social functions. Mentally-developed persons are usually thought leaders of society. Ones with physical strength and strength of mind are its protectors. Producers ensure economic growth and laborers and servants help other social classes realize their ideas. Figuratively speaking, these four functions constitute different parts of one body and have their own terms in Sanskrit:

1) Intellectuals – religious figures (brahmanas) – the head.

2) Leaders-warriors (kshatriyas) – the arms.

3) Farmers-producers (vaishyas) – the belly.

4) Laborers-servants (shudras) – the legs.

No one can arrange functioning of society when neglecting these four classes. For harmonious functioning of society, there are required:

1) Intellectuals who advise and indicate ways of society development;

2) Producers (farmers) and merchants who create material values and provide food;

3) Laborers who do hard work;

4) Rulers who ensure the harmonious collaboration among these three classes and warriors who protect everyone from enemies from within and without.

As it is impossible to say which part of the body is more important, so it is impossible to say which social class is more important. Once the matter of priority rises, any system turns into the system of privileges and humiliation. Considering the psychology of persons influenced by the three gunas of material nature, it can be said that success of society depends on which guna persons carrying out these functions are influenced by. If, for instance, a person under the influence of ignorance executes duties of a counselor, society develops according to principles of violence and cruelty within the state and conducts an invasive foreign policy. If a counselor is influenced by the guna of passion, then such a person is sure to divide society into friends and enemies (clans). And if one is influenced by the guna of goodness, such a person will lead society to the overall equality and become the source of overall happiness (without creating unnecessary conflicts). People influenced by ignorance abridge people’s freedom because they think that only they have rights for enjoyment and domination over this world (dictatorial rulers). Those in the guna of passion lead society to freedom of senses (I can do what I want) for the sake of sense pleasure (democratic states). In goodness, moderation of senses is proposed for the sake of freedom from suffering and anxiety (the Aryan society). There is one more category of people, the Lord’s devotees, who suggest the freedom of senses but for the sake of the Lord’s satisfaction (inhabitants of the spiritual world).

While performing activity, as said above, the result achieved depends on the knowledge. Development of knowledge is the duty of brahmanas. Due to God-centered system, the Aryan society especially valued development of the spiritual knowledge as it is the basis for a person’s release from vice. Vicious persons cannot connect with the Lord. The Lord is the absolute purity and He does not contact with anything impure. The Aryan society was based on the Vedas which are composed of different parts discussing various material problems and specifying godly ways of their solution. The main idea is that all living beings depend on the Lord and have to satisfy Him or His representative to solve arising problems.