Social structure of ancient India: briefly about the main thing. Ancient Indian model of consciousness - modern interpretation
The population of Ancient India was divided into four varnas (classes): Brahmans - representatives of the priestly clans, Kshatriyas - members of the military aristocracy, Vaishyas - ordinary people from the free population and Shudras - unequal or powerless members of society. Within each varna there are many local castes (translated from Portuguese as “clan”, “tribe”) or “jatis” (translated from Sanskrit as “born”). What was the relationship between varnas and castes - this question has not yet been studied. But it is known for sure that varnas as a social component of society arose earlier than castes. Archaeological research in Ancient India suggests that the appearance of varnas is associated with the settlement of the Aryans in Northern India and with the collapse of their tribal system, when the aristocracy and priesthood emerged. Belonging to a particular varna was designated by origin and inherited. The division into classes existed in other ancient societies, but in ancient Indian society it was especially strong and clear. Religion sanctified such a division; moreover, the creation of varnas was attributed to the god Brahma. Each varna was assigned a range of responsibilities. Brahmins perform priestly duties, kshatriyas are in charge of military affairs and administration, vaishyas are in charge of the economy, and the lowest of the varnas - the sudras - serve all three higher ones. Castes within varnas were formed when ancient India experienced uneven socio-economic development and religious and ethnic disunity. People were united into castes according to social status, by fulfilling hereditary occupations, by professions, by belonging to certain ethnic and religious responsibilities. Jati (castes) are predominantly in the Vaishya and Shudra varnas. These were closed communities with their own governing bodies. Some jatis had such a low status that they were not included in any varna. This caste was called "untouchables". They were absolutely powerless and belonged to the lowest strata of the population of Ancient India.
"Laws of Manu"
The collection of rules of conduct, instructions on duty and instructions on legal proceedings and government was called "". It was allegedly created by the mythical progenitor of the people, Manu. But in fact, the authors of these laws were brahmins. It was supplemented, changed and adjusted over several centuries. The collection describes the system of all four varnas.
Brahmins
Brahmins, as members of the highest varna, had a special status. They were considered earthly deities, therefore they were free from taxes, all duties and corporal punishment. Religious rituals performed by priests according to ancient Indian beliefs, magic, taming the elements and even gods - all these sacraments belonged to the brahmans. One of the points of the “Law of Manu” about this privileged class is interesting, where it is said that everything that exists in the world belongs to the brahman; precisely because of the superiority of his birth, he has the right to everything. Kshatriyas The duty of the Kshatriyas is to protect their subjects. They must give alms, collect taxes, study the Vedas, and renounce worldly pleasures. They are freed from sins when, zealously guarding their subjects, they take even a quarter of the harvest. And having protected the Vaishyas with weapons, they legally have the right to collect taxes from them.
Vaishya
Vaishyas are also obliged to study the Vedas, make sacrifices, give alms, but, in addition, raise livestock, engage in agriculture and trade. Shudras Shudras were not members of communities. They were migrants who strayed from their clan. They did not have their own land, so they were forced to serve the Brahmins, Kshatriyas and Vaishyas. For the murder of a Shudra, only repentance was due, like for the murder of, for example, a cat. And if the Shudra himself was guilty, then severe punishment would overtake him. Untouchables These people were not included in any of the varnas; they were considered unclean. In past generations, uncleanness could have been brought upon them by the murder of a Brahman, violation of class rules, and performing dirty work (cleaning up sewage, garbage, corpses, etc.). Untouchables must live outside villages and appear there only with a special mark on their clothes. They were not allowed into public wells because it would defile clean water. It was the untouchables who carried out the king’s sentences to execution, and they had to take the clothes of the dead for themselves, and only they had to wear them.
Slavery
Slaves in Ancient India were prisoners of war, debtors, criminals, or those who voluntarily sold themselves into slavery (an alternative for tax debts or punishment for a crime). In 1950, the Constitution of India legalized the equality of castes and the legal equality of untouchables.
TEST
by discipline:
"History of state and law of foreign countries"
Topic: "Features social order Ancient India".
3. Features of slavery in Ancient India
1. Introduction
The state of Ancient India was formed at the mouths of the Indus rivers, the five tributaries of which form the Punjab (Pyatirechye) and the Ganges, where the most favorable conditions for livestock breeding and farming. It is assumed that the first Neolithic settlements of farmers in the foothills of the Indus Valley date back to 6 - 4 millennia BC. Urban culture Indians took shape already by the middle of the 3rd millennium BC, evidence of which is ancient cities- Harappa and Mohenjo-Daro are the largest centers ancient civilization and the capitals of Indian political associations dating back to approximately the 24th century. BC. At the same time, about this period of development ancient societies India today knows quite little due to the scarcity of available sources. The reason for this lies in the fact that the Indus writing of Harappa and Mohenjo-Daro has not yet been deciphered. The later, well-researched Sanskrit texts of the Aryans of the Ganges Valley are devoted primarily to religious and philosophical problems and almost do not touch upon politics, history, social structure and economic relations, including in pre-Aryan times.
Around the beginning of the 2nd millennium BC. from the Black Sea and Caspian regions (some scientists believe that along routes through Asia Minor and Transcaucasia), the migration of Indo-European (Aryan) tribes begins, which by the XIV - XIII centuries. BC. penetrate through Afghanistan, first into Punjab, and then into the Ganges valley, conquering, pushing south or assimilating local Neolithic farmers inhabiting Northern India (mainly related to ethnic communities Mundas and Dravidians).
2. Features of the social system of Ancient India during the period of formation, rooting and development of the varna system
Despite the small amount of available factual material about the nature of the development of society at that time, based on available sources historical science concludes about high level Indo-Aryan ("Aryan" means "noble") material culture. Familiarity with metals, use of the plow, fertilizers, irrigation devices, means of transport, developed crafts, etc. allowed them to quickly and successfully establish themselves in the Ganges Valley.
These same factors, along with the religious and ideological fundamental principles of the Indo-Aryan culture, against the background of the decomposition of the primitive communal system, contributed to further development the process of stratification of the population based on property and social inequality and the formation of the social structure of Indian society in the form of classes - varnas.
The word "varna" translated from Sanskrit literally means "quality", "color", "category", "type", "class".
Since ancient times in India it has been used to distinguish and contrast the main social strata of society with each other. Gradually, all previously equal free people began to be divided into groups that were not equal in their own way. social status, rights and responsibilities.
In the Laws of Manu (a collection of ancient Indian moral and legal regulations, the fulfillment of which was considered a virtue in accordance with the prevailing belief system and religion; the time of compilation of the “Laws of Manu” is considered to be around the 1st century BC) it is said this way: “And for the sake of prosperity worlds he (Brahma or Brahma - one of three higher gods Brahmanism and Hinduism, creator god, creator of the Universe and its personification and soul. Usually depicted with four faces, four arms, sitting on a swan) created from his mouth, arms, thighs and feet, respectively, a brahmana, a kshatriya, a vaishya and a sudra.
Education, study of the Veda ( the oldest monument religious literature), sacrifice for himself and sacrifice for others, he established the distribution and receipt of alms for brahmanas (that is, priests). He specified the protection of subjects, distribution of alms, sacrifice, study of the Veda and non-adherence to worldly pleasures for the kshatriya (military aristocracy).
Pasture of livestock and also distribution of alms, sacrifice, study of the Veda, trade, usury and agriculture - for Vaishyas (all free ordinary members of the community, traders, artisans, peasants).
But the Lord indicated only one occupation for the shudras (farmers, not members of communities, unequal members of society) - serving these varnas with humility."
The administration of the state was carried out by members of the Kshatriya varna. The kshatriya varna arose as a result of wars, over time turning into a ruling one, but unlike the brahmana varna, it was less closed.
However, the Brahmans, who performed priestly functions and knew the sacred teaching, according to the laws of Manu, occupied the most honorable place in society: “Of living beings, the best are considered to be animate, among animate - intelligent, among reasonable people, among people - brahmins. Everything that exists in the world is the property of a brahmana; due to the superiority of birth, it is the Brahmana who has the right to all this. Brahman eats only his own, wears his own and gives his own; after all, other people exist by the grace of a brahmana." They were called "avadhya" - untouchable. Brahmanas also assisted in the management state affairs. The peculiarity of the position of the members of the Brahmin varna was also expressed in the fact that they were not subject to execution, in worst case they could only be expelled from the state.
The emergence of varna sudras is associated with the increasing frequency of wars. Initially this varna, which arose later than the first three were representatives of conquered tribes who were not descendants of the Indo-Aryans. Technically, they were not slaves. But the laws of Manu assigned them the responsibility of serving the higher varnas.
Over time, the varnas underwent qualitative changes, turning into extremely closed forms. With the final formation of the slave state, the division of all free people into four varnas was declared an eternally existing order and sanctified by religion. For each varna, its own law of lifestyle was formulated - dharma, which was based on the provisions of the laws of Manu. It was forbidden to move from one varna to another. The opportunity was limited mixed marriages, about which the laws of Manu say this: “At the first marriage, a twice-born is recommended (the wife) of his varna; but those who act for love can have wives according to the direct order (varna). For a Shudra, a Shudra wife is prescribed, for a Vaishya - (Sudra woman) and his varnas, for a kshatriya - those (both) and his (varna), for a brahmana - those (three), as well as his (varna). Twice-born, foolishly taking low-born women as wives, quickly reduce families and descendants to the position of sudra. Neither "One legend does not mention a Sudra wife of a Brahman or Kshatriya, even one in extreme circumstances. A Brahman, having raised a Sudra woman to his bed, is cast into hell; having fathered a son from her, he is deprived of Brahmanhood."
Different material compensation was established for the murder of a person depending on his belonging to a particular varna: for the misdeeds of a member of a higher varna in relation to a member of a lower one, a more lenient punishment was imposed than in the opposite case.
Free members of the community, which included members of the Varnas genetically related to the Indo-Aryans - Brahmans, Kshatriyas and Vaishyas, underwent the rite of “second birth” and were called “twice-born” (dvijati). The rite of “second birth”, i.e. The rite of initiation, dedication, which was performed in childhood and was accompanied by putting a cord around the neck, the material and color of which corresponded to varna, gave the right to learn the profession and occupation of the ancestors, after which everyone could become a householder, i.e. the father of his family.
Shudras, as representatives of the lower varna, did not undergo the rite of “second birth” and were called “once born.” They did not enjoy political rights, were not allowed to decide public affairs, and did not participate in the tribal meeting. Shudras were initially prohibited from accumulating wealth. Plots of land were allocated for feeding to them and their family members by the person who served them. Shudra did not have the right to study the Vedas and participate in rituals and religious practices on an equal basis with representatives of other varnas. Therefore, during the period of the final formation and consolidation of the 4-varna system, the Shudra could not lay claim to a high social position.
The ancient Indian community consisted of family groups, the heads of which ("householders") had considerable power over their wives, children and household members. The latter sometimes included slaves from among the captive foreigners (dasa). For the most part, these were slaves, concubines of the householder or one of his adult men family group, most often his brothers. The children of these slaves were not necessarily slaves: their status, depending on the circumstances, ranged from dependent to full-fledged. And the relatives of the household were also not absolutely independent: the father-patriarch had the right to pawn one of them in case of need, to give it to the priests for sacrifice.
In the rural community of Ancient India, collective land use was preserved for a long time. Although arable land was divided into hereditary plots of individual family ownership, all other land continued to be considered collective communal property. Many important and necessary works for the community are clearing new territories from jungle, local irrigation structures, building roads or temples, protecting and guarding the village and its property, etc. - were performed jointly and were considered the work of the team as a whole. As a rule, only full-fledged community members-householders had a voice in deciding community affairs.
According to legend, all the inhabitants of Ancient India belonged to one of the four Varnas. Belonging to Varna was determined by birth and inherited. What Varna is, what duties its representatives were supposed to perform, this presentation will help you find out.
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Presentation on the history of the Ancient World on the topic: “Varnas and castes in Ancient India” (5th grade) History teacher of Municipal Educational Institution “Secondary School No. 7” Artamonova I.A.
Lesson objectives: to reveal the features of social structure ancient Indian society; reveal the essence and ensure that students master the concepts of “Varna”, “caste”, show the main differences between these concepts; bring students to an understanding of what human society at all stages of its development, social inequality was characteristic, and even today there is a division of people into different groups; introduce students to the teachings of Buddha and the basic tenets of Buddhism; develop the ability to analyze historical source, extract the necessary information from it; develop in students the ability to use acquired knowledge when filling out comparative table; to form the ability to compare Varnas, identify the general and the special; develop the ability to generalize historical facts, draw specific conclusions; build skills independent work with historical material, developing the ability to clearly express one’s thoughts orally; form value orientations and beliefs based historical experience, show the injustice of social differentiation.
Varnas and castes in Ancient India
Lesson plan “Varnas and castes in Ancient India” The concept of “Varnas”. Features of the division of ancient Indian society into Varnas. Characteristics of Varna. Religion of Ancient India. The Legend of Buddha.
The structure of ancient Indian society VARNA Brahmins Kshatriyas Vaishyas Shudras castes castes castes castes castes castes castes
The concept of “Varna” Varna (Sanskrit वर्ण, varṇa, “quality, color, category”) is a group of people with certain rights and responsibilities that are inherited.
Indian Varnas Brahmins (Priests) Kshatriyas (Warriors) Vaishyas (Farmers) Shudras (Servants) Untouchables
Peculiarities of dividing society into Varnas: Members of Varna should not marry outside their Varna Similar, but less strict prohibitions apply to eating food Precisely established occupation Members of Varna from the day of birth and throughout their lives belong to this Varna, unless excluded from it for violating its laws, the transition from one Varna to another is impossible. The authority of the Brahmins
Characteristics of Varna Name Responsibilities of representatives of Varna 1. Priests (brahmanas) 2. Noble warriors (kshatriyas) 3. Farmers (vaishyas) 4. Servants (shudras)
"Laws of Manu". Brahmanas 1.31- And for the prosperity of the worlds, he (Brahma) created from his mouth, hands, thighs and feet a brahmana, a kshatriya, a vaishya and a sudra [respectively]. 1.87- And for the preservation of this entire universe, he, most luminous for those who came from his mouth, hands, thighs and feet, established special [duties and] occupations. 1.88- Thus, teaching and studying the Vedas, making sacrifices for oneself and for others, and giving and receiving [alms] he established for the Brahmanas. 1,100 – Everything that exists in the world is the property of a brahmana; due to the superiority of birth, it is the Brahmana who has the right to all this. IX, 317 - Brahman - learned or unlearned - is a great deity, as well as a great deity and fire, both used (in sacrifice) and unused.
"Laws of Manu". Kshatriyas 1.89- He indicated the protection of his subjects, as well as giving alms, sacrifice, studying the Vedas and moderation in pleasures for the Kshatriyas. X, 118 – A Kshatriya, who in extreme circumstances takes even a fourth part (of the harvest), and protects his subjects with all his energy, is freed from sin. X, 119 - His (the king's) true duty is victory; let him not flee when in danger; defending the Vaishyas with weapons, let him force them to pay the legal tax.
"Laws of Manu". Vaishya 1,90 - Herding cattle, as well as giving alms, sacrifice, studying the Vedas, trading, usury and agriculture - for a Vaishya X,98 - Vaishya who is not able to exist (by fulfilling) his dharma (rules of human behavior according to his social position ) can exist according to the lifestyle of a sudra, (but) not performing things forbidden (to him) and turning away (from it) as best he can.
"Laws of Manu". Shudras 1.91- But the Lord indicated only one occupation for the Shudra - serving these castes with humility. X, 99- Sudra, who cannot perform the service of the twice-born and is threatened with the death of his sons and wife, let him live by crafts. X, 100 – (He must follow) those occupations of artisans, such various crafts, the performance of which is served by the twice-born. III, 13 - For a Sudra, a wife of only the Sudra caste is prescribed; for Vaishya - that and his caste; for a kshatriya - both of them, as well as his own; for a brahmana - those [three], as well as his own.
"Laws of Manu". “Untouchables” X,51 – The residence of the Chandals and Shvapachas (untouchables) is (should be) outside the village, the utensils used by them should be thrown away (by others), their property (should only be) dogs and donkeys. X .52 – Clothes – the robes of the dead, food (should be given to them) in broken dishes... X .53 – A person fulfilling dharma (rules of human behavior according to his social position) should not communicate with them...
Religion of India Buddhism Stupa - place of storage of relics of Buddha of the 6th - 5th centuries BC. e.
Buddhism VI - V centuries BC The founder of the religion - Buddha - Prince Gautama, lived in the VI century. BC. He left home and family to understand the essence of life and find a way to overcome human suffering. Buddha created his teaching
Do not do evil, do good, clear your mind of bad thoughts. He who does not do evil himself is not subject to evil. a great victory– over oneself Anger is overcome by the absence of anger, unkindness by kindness, stinginess by generosity, lies by truth. Sayings of the Buddha Buddha
Solve crossword puzzle 1. They were responsible for cultivating fields, working in workshops, and also trading. 2. Representatives of the second varna, who from childhood learned to wield weapons and drive a horse and chariot. 3. Representatives of the fourth varna, who served the higher varnas. 4. Representatives of the highest varna, who performed the duties of priests and performed numerous rituals. 5. Founder of Buddhism in Ancient India. 4 5 3 2 1 KEYWORD
4 B R A 5 B 3 W H Y 2 K U M D W D A D 1 V A R N A T Y Y R W H Y AND BACK
Homework § 21 (read, retell) Prepare a report on the writing and books of the ancient Chinese Task No. 86 in the workbook Prepare comparative analysis four ancient Indian varnas, using the table in the notebook and textbook material
LITERATURE History of the Ancient World: textbook. for 5th grade. general education institutions. / Vigasin A.A., Goder G.I., Sventsitskaya I.S. – 14th ed. – M.: Education, 2007. History of the Ancient World. 5th grade: Lesson-based developments to A.A.'s textbooks Vigasina, G.I. Godera, I.S. Sventsitskaya and F.A. Mikhailovsky. / Araslanova O.V. – M.: VAKO, 2004. Avdeev A. Antiquity and the East: the evolution of civilizations. // PS – History. – 1999 – No. 40. Cherkasova E. A. Reader on the history of the Ancient World: A Manual for Teachers. – M.: Education, 1991. Goder G.I. Workbook in History ancient world. Grade 5: Student Guide educational institutions. In 2 issues. Issue 1.Life primitive people. The Ancient East. – M.: Education, 2007. History Ancient East. / A.A. Vigasin, M.A. Dandamaev, M.V. Kryukov, V.I. Kuzishchin, V.M. Masson, S.S. Solovyova, D.V. Deopik, I.A. Ladynin, A.A. Nemirovsky. / Edited by V.I. Kuzishchin. – M.: “Publishing house” graduate School", 2003. History and culture of the Ancient East. encyclopedic Dictionary. / K. D. Nikolskaya, I. S. Klochkov, O. V. Tomashevich, G. A. Tkachenko. – M.: Russian Political Encyclopedia, 2008.
Hinduism has had a significant impact on the social life of Hindus. The main social units of Indian society are varnas and castes. The Varna caste system and Hinduism itself are so interconnected that Hindus cannot imagine for themselves another life in society and another religion. Changes in the field of religion would necessarily cause social upheaval, which, in turn, would lead to a revision of religious principles. To a person from another culture, the varna system may seem wild and unfair, but Hindus themselves, from Brahmans to untouchables, consider their varna system to be necessary and true. Social structure Indian society includes the following varna system: brahmanas, or brahmins (priests), kshatriyas (warriors, government rulers and officials), vaishyas (peasants, artisans), shudras. In Russian it is impossible to find an analogue to the word sudra, so let’s conditionally call them slaves, although this is not entirely correct. According to tradition, it is believed that the Brahmins originated from the lips of the Universal man Purusha; kshatriyas—from his hands; vaisya—from the thighs; sudras - from the dust under his feet. According to his position in the varna system, each person must serve the Complete Whole, personified in the image of the Universal man. Through this service people ensure their safety. The service of the individual to the Complete Whole, Purusha, constitutes the eternal law of the universe, or sanatana-dharma.
Hinduism is rooted not only in the individual consciousness, but also in social system and the social consciousness of Hindus. Legal status in Vedic society depended on the state of ritual purity or impurity, indicating the degree of spiritual and intellectual development person. The highest varna is the brahmana varna. Here it is necessary to take into account that the word Brahman may refer to the universal world law, and to varna, and to the texts included in the Vedas. Here we are talking about people of a certain social group. Brahmins primarily served as priests, which is why they are often associated with priests. However, this understanding of the varna of the Brahmins is incomplete, since the Brahmins were engaged in medicine, astrology, and teaching; it is better to say that the Brahmins are the intellectual aristocracy, or the elite of ancient Indian society. The most serious crime was the murder of a Brahmin, so even an apostate Brahman could not be killed, only driven out. In the 7th century BC. Brahmins composed sacred texts - Brahmanas, which included interpretations of the Vedas and explanations of the meanings of various religious rituals. The Brahman was distinguished from other people by a system of values in which the principles of spiritual life and intellectual activity came first. Brahmans were subject to many food prohibitions, for example, strong intoxicating drinks, beer, meat - all this is the food of lower demons, which should not be eaten by a brahman, since he eats sacrificial food offered to the gods. Also important is the fact that the Brahmins allowed sacrifices, and in ancient times human sacrifices were also practiced. Brahmins did not always take into account the interests of people from other varnas, especially the Shudras. In case of killing a Shudra, the Brahman performs the same purification ritual as is performed after killing an animal.
Kshatriyas are also called Rajanyas. The Rajanyas were supposed to serve the society in military and political fields. Raja - a derivative of rajanya - is obliged to take care of his subordinates and protect them. Folk etymology produces the word rajah (tsar) from the verb raksh – guard. The royal power is thought of as unlimited in relation to his subjects, but his responsibility to God and to his conscience was also thought to be so unlimited. Punishment was considered the main instrument of royal power in India. The Laws of Manu, created approximately 2 thousand years ago and very clearly reflecting Indian legal ideology, say: “Punishment is truly a king, punishment is truly a man in strength, a leader, a ruler... Punishment governs all beings, punishment protects them, punishment is awake, when they sleep... The whole world is kept within the boundaries of punishment, for it is difficult to find a sinless person. After all, out of fear of punishment, the whole world gives what it should give... That king is considered the true administerer of punishment, who speaks the truth, acts thoughtfully, wisely and who knows the law... Punishment overthrows the king with all his family if he deviates from the law.” The king is required to impartially punish even his closest relatives, and in relation to himself, he must increase the fine that he imposes on another person a thousand times if he commits the same act. In the same Manu we find an indication that if the king receives 1/6 of the income and 1/6 of the good deeds of his subjects, then 1/6 of their sins falls on his conscience. Moreover, at all times in India there was a belief that if a disaster befalls the country, then the king is to blame, because if the king is fair and abides by the law, then the country prospers.
Note that even the rite of initiation, or entry into varna, was associated with complex system rituals. Even after undergoing initiation, a person was faced with four stages of life, the essence of which was determined by dharma.
Brahmacharin- student. This period of life usually takes place at home guru- spiritual mentor. Under his guidance, the student studies ancient texts. The guru teaches the student the rules of communication with people from different varnas and castes. This is very difficult, because even a question about health is asked in a form that corresponds to a certain caste. In general, brahmins are trained to perform rituals and priestly duties. Kshatriyas - mastery of weapons, the art of governing the state. Vaishyas are trained, as a rule, in a hereditary profession. The duration of training is 16 years. However, sometimes training lasts up to 48 years.
Grihastha- householder. A person marries and becomes a householder.
Vanaprastha- hermit. A person, having raised children and grandchildren, can become a hermit in order to cleanse his soul of all filth.
Sannyasin- from the word sannyas, What means renunciation. Before death, having renounced everything earthly, a person leaves the forest and becomes a homeless wanderer. He needs only the bare necessities: old clothes, a staff and a begging bowl. Alms for a sannyasin are considered acceptable since they do not violate his karma.
A smaller social unit is caste(from the Portuguese word meaning genus, tribe, also from Sanskrit jati – genus). The caste system is particularly complex. The Portuguese, who arrived in India at the beginning of the 16th century, were surprised by the rigid social system of Indian society, which was distinguished by the independence and isolation of individual social groups. At the head of each caste is panchayat(translated as five) - a council of five most respected people.
Each varna includes certain castes. So, there are Brahman castes, which have their own hierarchy. Among the Vaishya varna there are also many castes, usually divided along professional lines. As an example, I’ll take the caste of the central provinces - this is the caste of draftsmen, or painters; it's called cifāri, citri, derived from Sanskrit citrakara- “art maker”, “painter”. Information differs regarding the origin of this caste. It appears to be connected with the castes of leather workers and the caste of shoemakers, but even now the divergence between them is so great that the two main elements of communication - marriages and eating together - are not allowed between draftsmen and leather workers. They do not take water from each other and sometimes do not even allow each other to touch.
Drawers call their founder Viçvakarman – legendary first an artist and architect belonging to the host of gods; according to another legend, they originate from the divine virgin Sarasvatī, skilled in painting and witchcraft.
Related to them by occupation, and perhaps by origin, but separate from them rangajiva- “interpreters of images,” a small caste of mendicant monks. Representatives of this caste travel and tell ancient legends, illustrating them with images of gods or heroes. Sometimes these monks themselves paint these images, usually connected with the plot of two great epic poems - the Mahabharata and the Ramayana. References to the interpreters of paintings - mendicant monks - are found in early literature. These monks also separate themselves by marriage and maintain significant restrictions in relations with other castes.
At the same time, there are examples when castes changed their position in the varna system. For example, the caste of Bengali Kayastha scribes originally belonged to the Varna Shudras, but during the period of Mongol rule their position improved dramatically, and now they firmly occupy their place among the Kshatriyas.
The lowest caste, not included in the varna system, is the caste untouchables(in Hindi - achkhut): chandalas, nishada, Dasyu... It is believed that the untouchables came not from the man Purusha, but from the dung of a sacred cow. People from the Chandals do the dirtiest, most difficult work and become sewage cleaners (this kind of work itself is necessary, but in India the working conditions for sewage cleaners are extremely difficult and humiliating), executioners, gravediggers and prostitutes (the latter are untouchable, primarily in the sense that cannot get married). It should be noted here that a woman who commits dishonor - extramarital sex - is considered unclean and automatically becomes untouchable.
The Chandal has no right to allow his shadow to fall on any of the other castes. Food is thrown to them on the ground to prevent the possibility of contact. In some southern states, untouchables, on pain of death, do not have the right to go outside during the day. Some Indians, even when dying of thirst, will not accept water from a chandala, although women from this caste can be bought as prostitutes. It should be noted that one can become an untouchable not only by birth from an untouchable, but also by behavior, especially related to debauchery. Indeed, sexual intercourse outside of legal marriage is unacceptable for people, and in India it is fraught with a sharp decline in social status, down to the level of untouchables. Moreover, it is believed that fornication is a shameful mark on a libertine or harlot not only in this life, but also in subsequent rebirths. Today, the number of untouchables is 16% of the total population of India (approximately 160 million) - this is more than the entire population of Russia. Achkhuts are often called Dalits – trampled underfoot. Despite the fact that they are officially protected by state law, their situation is extremely humiliating. What is especially depressing is that even if an untouchable person is pure, they try to forcibly desecrate him in order to emphasize his caste affiliation.
Indian society was divided into special categories called varnas. The emergence of precisely this distribution of people is directly related to the religious views of Indians.
They believed that the gods created the first man as “the parent of all parents.” It was from him that all people descended, and according to legend, from his mouth came the Brahmins, who occupied the highest position in Ancient India.
From the hands of the first man Pirusha, the Kshatriyas were formed, who were warriors and had power. In ancient India, these included princes and kings, as well as members of their families.
From the thighs of Pirusha came the Vaishyas, they were farmers and performed various important work for the Indian society.
And from the steps of the first man, the Shudras were born, who were servants.
"Twice Born"
In Ancient India there was such a concept as “twice-born”, this applied to representatives of the first three varnas. When they underwent a special initiation, they were considered reborn.
Upon reaching a certain age, the boy took part in a ritual during which he was put on an “upavita,” a sacred thread, which meant that the Indian was born a second time, only now as a member of a certain varna.
Depending on their varna affiliation, ancient Indians wore clothes of a certain color. For the Brahmin it was White color, for warriors - red, for farmers - yellow, and for sudras - black.
This structure of society in Ancient India was considered eternal, therefore, none of the representatives of one varna could move to another, and marriages between representatives of different varnas were strictly prohibited. But gradually the varnas also began to have divisions into castes.
New religion of Ancient India: how did Buddhism appear?
In the 6th century BC. In ancient India, Prince Gautama was born, who later became known as Buddha. He belonged to the kshatriyas, lived luxuriously and carefree and never saw real life.
But one day the prince left his magnificent palace and learned that there is old age and death, misfortune and illness, sadness and suffering. Seeing this, he was forced to leave the palace and become a wandering hermit.
Then the truths of the world were revealed to him, and he began to be called “Buddha,” which means “enlightened one.” He was against the division of people into varnas, against violence and ignorance. Over time, he gained followers who created a community of Buddhists.
His teachings spread throughout India, and centuries later Buddhism gained followers in other countries. Today, Buddhism is one of the three world religions, and Buddha is recognized as one of greatest sages and teachers of humanity.
Emergence single state The Mauryans, which were created from scattered Indian princely states, belong to last third 4th century BC Chandragupta became its king.
The history of Ancient India tells what happened to the grandson of this king - Ashoka - amazing story. When he learned about the teachings of the Buddha, he regretted all the cruelty that had possessed him before and allowed him to wage harsh wars.
