Ts-4 Flashcards
Write a note on Varna system
People were classified according to their Varna or castes in ancient India during the Vedic Period (c. 1500-1000 BCE).
‘Varna’ signifies the colour, kind, order, or class of individuals and specifies their ancestral roots.
Brahmins (priests, gurus, etc.), Kshatriyas (warriors, kings, administrators, etc.), Vaishyas (agriculturalists, traders, etc.,sometimes known as Vysyas), and Shudras (labourers) are the four main types.
Each Varna has its own set of life principles to follow, and infants must adhere to the Varna’s core customs, norms, behaviour, and beliefs.
These four Varnas make up a community, and their devotion to the Varna laws ensures that wealth and order are maintained.
Individual interests and personal preferences are treated with equal solemnity by a newborn in a certain Varna, in order to resolve the contradiction between personal choice and conventional regulations.
Given this freedom, a deviant decision is always evaluated for its impact on others.
Each Varna citizen’s rights are constantly paired with their own obligations.
The Manu Smriti (an ancient legal treatise from the Vedic Period) and subsequent Dharma Shastras have an extended Varna system with insights and logic.
In theory, Varnas are not pure and undeniable lineages, but rather categories, implying that behaviour takes precedence over birth in determining a Varna.
Brahmins
Brahmins were respected as the embodiment of wisdom, gifted with the commandments and sermons that were to be delivered to all Varnas of society.
The Brahmin community consisted of priests, gurus, rishis, instructors, and academics.
They would always follow the Brahmacharya (celibacy) vow that had been imposed on them.
Even married Brahmins were referred to as Brahmachari (celibate) because they engaged in sexual activity only for the sake of reproduction while staying mentally detached from the act.
Because they symbolise the link between divine knowledge and the four Varnas, Brahmins were the first option as instructors for the newborn.
Because ancestral wisdom is preserved via guru-disciple practice, all citizens born in each Varna will remain anchored to the needs of their life.
Contrary to common assumption, Brahmin women were more venerated for their purity and treated with unmatched respect by their spouses.
A Brahmin lady must only marry another Brahmin, according to Manu Smriti, although she is free to pick the male.
Kshatriyas
The warrior clan, monarchs, territorial rulers, administrators, and so on were all Kshatriyas.
Weaponry, warfare, penance, austerity, administration, moral behaviour, justice, and rule were all essential skills for a Kshatriya.
From an early age, all Kshatriyas would be sent to a Brahmin’s ashram until they were fully equipped with the necessary knowledge.
They would obtain administrative expertise in addition to the austerities of the Brahmins.
Their primary responsibility was to defend their area, defend against attacks, administer justice, govern virtuously, and provide peace and happiness to all of their people, and they would seek advice from their Brahmin gurus on problems of territorial sovereignty and ethical difficulties.
Kshatriya women, like their male counterparts, were trained in masculine disciplines, were well-versed in battle, had the authority to perform responsibilities in the king’s absence, and were well-versed in kingdom matters.
Vaishyas
Agriculturalists, traders, money lenders, and people concerned in business make up the Vaishya Varna.
Vaishyas are likewise twice-born and attend the Brahmins’ ashram to study the norms of virtuous living and to avoid intentional or unintentional misbehaviour.
Cattle husbandry was one of the Vaishyas’ most prestigious jobs, since the quantity and quality of a kingdom’s cows, elephants, and horses, as well as their care, influenced the residents’ quality of life and prosperity.
Vaishyas would work closely with the kingdom’s authorities to discuss, execute, and continually improve living conditions by creating profitable commercial opportunities.
Because their lives expose them to items of rapid enjoyment, their proclivity to disregard the law and detest the vulnerable is assumed.
As a result, the Kshatriya ruler would be preoccupied with addressing issues arising from Vaishya wars.
Vaishya women, like their husbands, helped them in business, cattle raising, and agriculture, and shared the load of labour.
They were equally free to pick a partner from the four Varnas, however choosing a Shudra was vigorously opposed.
Shudras
The last Varna forms the backbone of a flourishing economy, and they are valued for their obedient performance of life’s responsibilities.
Scholarly perspectives on Shudras are the most diverse, owing to the fact that their behaviour appears to be more restricted.
The Atharva Veda, on the other hand, enables Shudras to hear and memorise the Vedas by memory, and the Mahabharata, too, encourages Shudras to join ashrams and learn the Vedas.
A Shudra male could only marry another Shudra, while a Shudra woman might marry from any of the four Varnas.
Shudras would work in the ashrams of the Brahmins, the palaces and royal camps of the Kshatriyas, and the commercial operations of the Vaishyas.
Despite the fact that they are the feet of the primal entity, knowledgeable people of higher Varnas would always view them as an important part of society, because an ordered society would be readily jeopardised if the feet were weak.
Shudras, on the other hand, obeyed their lords’ commands because they knew they may achieve moksha by performing their allotted chores, which motivated them to be loyal.
Shudra women also worked as the queen’s attendants and intimate companions, and would accompany her to other countries after marriage.
Many Shudras were also permitted to work as farmers, traders, and in Vaishya vocations.
However, these deviations from life responsibilities would only be taken under exceptional circumstances, such as while seeing deteriorating economic conditions.
The Shudras’ selflessness earns them unparalleled admiration and esteem.
Conclusion
Conclusion
Society is organised into four varnas in the Dharma-shastras: Brahmins, Kshatriyas, Vaishyas, and Shudras. Those who are expelled from the varna system for serious crimes are referred to as outcasts or untouchables, and they are considered outside the varna system. In Hindu scriptures, the varna system is discussed and viewed as idealised human callings. The notion may be traced back to the Rig Veda’s Purusha Sukta verse.
Impact of budism and Jainism
Impact of Jainism and Buddhism
History
The Aryan society was divided into four castes. While Brahmins and Kshatriyas occupied the top position in society, Shudras were considered outcastes. Mobility within the caste system was not allowed. Many people considered the caste system oppressive. They were fascinated by Jainism and Buddhism which totally renounced the caste system and believed in the equality of all human beings. The impact of Jainism and Buddhism is discussed below
Impact of Jainism and Buddhism
Impact of Jainism
Jains did not build any political empire of their own.
It encouraged equality among the people as the Jains rejected the caste system and rituals.
Important contributions were made in literature by the Jain monks. Jain literature included 12 upangas, 10 prakiranas, sutras and mulasutras. Purvas contained the teachings of Mahavira. These texts are also important sources of the period from 6th to 4th century BC.
Many monasteries and temples were constructed by the Jains. They had constructed many dharamshalas, homes for orphans and supported charitable organizations. The structures of the Bahubali at Shravanabelagola, Dilwara temples at Mt Abu and Jain Tower at Chittor are some fine specimens of Jain architecture.
Impact of Buddhism
The doctrine of ahimsa or non-violence impacted the people and society deeply. Stress was given to animal protection.
Buddhism challenged Hindu practices such as yajnas, sacrifices, and rituals. It outrightly rejected these practices and the caste system.
Buddhists influenced emperors such as Ashoka and Chandragupta who later became non-violent. Thus, it affected Indian politics.
As Buddhism spread to many parts of the world, such as China, Sri Lanka, and Southeast Asia, close cultural contacts emerged between these countries and India.
Buddhism contributed immensely to language and literature. Many Buddhist texts were written during the period. Tripitakas-Vinaypitaka, Suttapitakas and Abhidhammapitaka were composed. The Vinaypitaka lays down rules for the Buddhist monks living in the sanghas. Suttapitakas contained various teachings of Lord Buddha and Abhidhammapitaka deals with Buddhist philosophy. The Jataka tales tell us about the life of Buddha.
Stupas, chaityas, viharas, and rock-cut cave temples were constructed by the Buddhists. The stupas were the semi-spherical dome-like structures that contained the relics of Buddha. The Stupas at Sanchi, Amravati, and Bharhut have survived till today.
Chaityas were rectangular halls with semi-circular roofs supported by a number of columns.
Locations of mature Harappan civilization
Shortughai
Situated in North Afghanistan, it represented the northernmost boundary of the Harappan
civilization. Both dry and wet farming was done in this region. Houses and other structures
were built with bricks of Harappan size (32 X 16 X 8 Cms). The discoverj, of precious stones,
ceramic designs and other objects put it firmly within the orbit of Harappan civilization.
18.7.2 Sutkagendor
Located near the Makran coast close to Pakistan-Iran border in Baluchistan, this Harappan :
town was surrounded by a defensive walled enclosure. Its position was that of a trading
post near sea-port.
18.7.3 Mohenjodaro
This was, according to some scholars, the most representative and the largest of all the cities
in Harappan Civilization.
Harappa
It was the second largest city of the Harappan civilization covering an area of 370 acres
compared to Mohenjodaro’s 500 acres. Located on the bank of Ravi in Western Punjab (now
in Pakistan), it was the first site to be discovered. It, therefore, lends its name to the entire
civilization.
Kalibangan
Situated in Rajasthan, this site is on the south bank of the dried-up Ghaggar. It is a smaller
site compared to Mohenjodaro and Harappa and covers an area of one square kilometre.
It also consists of two separate mounds signifying the citadel and the lower city. The entire
city was fortified with a wall of mud bricks
Banawali
This site is in the Hissar district of Haryana and is situated on the dried - up course of
Saraswati river.
Lothal
This Harappan site is found m thc lich wheat and ~otton growing area of Gujarat. It could
have playcd the role of a sea-port for establishing trade contacts with the contemporary west
4aan c.imllzations l:kc Mesopotamia and Egypt.
