Indira Gandhi

National Open University

MHI-06
School of Social Sciences Evolution of Social
Structures in India
Through the Ages

Block

3
EARLY HISTORIC SOCIETIES: 6TH CENTURY B.C.
TO 4TH CENTURY A.D.
UNIT 8
Urban Classes: Traders and Artisans, Extension of
Agricultural Settlements 5
UNIT 9
Chaityas, Viharas and their Interaction
with Tribal Groups 13
UNIT 10
Early Tamil Society — Regions and their Cultures and
Cult of Hero Worship 19
UNIT 11
Marriage and Family Life, Notions of Untouchability,
Changing Patterns in Varna and Jati 33
Suggested Readings 42
Expert Committee
Dr. Nayanjot Lahiri Prof. Yogendra Singh
Delhi University, Formerly Professor at Centre for
Delhi Study of Social Systems, J N U, New Delhi
Prof. M G S Narayanan Prof. Satish Saberwal
Formerly Professor of History Formerly Professor of History
Calicut University, Calicut C H S, J N U , New Delhi
Prof. Dilbagh Singh Prof. A R Khan
Professor of History Programme Coordinator
C H S, J N U IGNOU
New Delhi New Delhi

Programme Coordinator Prof. A.R. Khan

Course Coordinator Ajay Mahurkar

Block Editor Dr. Ajay Dandekar

Block Preparation Team

Unit No. Resource Person IGNOU Faculty
8 Dr. Ajay Dandekar, Ajay Mahurkar
Tata Institute of Social Sciences,
Tuljapur
9 Dr. Ajay Dandekar
Tata Institute of Social Sciences,
Tuljapur
10 Dr. Selva Kumar
Deccan College, Pune
11 Dr. Swayam Panda
Deccan College, Pune

Material Production Secretarial Assistance

Mr. Jitender Sethi Mr. Mahesh Kumar
Mr. S.S. Venkatachalam Mr. Sunil Patwal
Mr. Manjit Singh
November, 2006
 Indira Gandhi National Open University, 2006
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BLOCK 3 EARLY HISTORIC SOCIETIES:
6TH CENTURY B.C. TO 4TH CENTURY
A.D.
This block deals with a conglomeration of themes. We hope to illustrate the nature
of early historic societies through them. The first unit i.e. Unit 8 deals with what is
called the second urbanisation in India. It seeks to familiarise you with the nature of
this urabanisation and show you how in this process merchants and artisans emerged
as distinct social groups. The unit will also cover the process of formation of guilds
as distinct organisation of merchants, artisans and craftsmen, which emerged in this
period. We will also show you how the caste system accommodated different groups,
which came up in this period and strengthened itself. Unit 9 deals with the vexed
question of Chaityas and Viharas and their interaction with tribal groups. It examines
the general social milieu within which Chaityas and Viharas get established. Then it
investigates the notion of a tribe. Finding evidence of the interaction with tribes
insufficient it posits that we need greater commitment to research to find such
linkages. The Unit 10 on early Tamil society takes us southwards and examines the
Tamil region and its cultures in some detail. It brings out the valuable evidences of
Hero stones to highlight the importance of the cult of hero worship in the early
historical society in the Tamil region. Unit 11 focuses on the diverse practices of
marriage by comparing the Vedic and the Buddhist sources. How the practice of
Marriage was influenced by the changing notions of Varna and Jati is further examined
in this unit.
Early Historic Societies:
6th Century B.C. to 4th
Century A.D.

4
 UNIT 8 URBAN CLASSES: TRADERS AND
ARTISANS, EXTENSION OF
AGRICULTURAL SETTLEMENTS
Structure
8.0 Introduction
8.1 The Second Urbanization in India
8.2 Extension of Agricultural Settlements
8.3 Traders Artisans and Guilds
8.4 Guild Laws
8.5 Guild Structure
8.6 Functions of the Guilds
8.7 Summary
• 8.8 Glossary
8.9 Exercises

8.0 INTRODUCTION
The period from sixth century B.C. to fourth century A.D. represents a crucial phase
in Indian history. It is in this period that the impact of ‘second urbanisation’ was felt
in India. This period witnessed the rise of Buddhism and Jainism, formation of early
states, emergence of an imperial system, development of caste and class distinctions,
intensification of inland and overseas trade, emergence of numerous urban centres
and expansion of agriculture with the effective use of iron technology and the adoption
of Brahmi script. The initial focus of the second urbanization process was on the
Ganga Valley and, it spread to other parts of India around the early centuries of the
Christian era, e.g., the Deccan and the extreme south. Around 600 B.C. the large
territorial entities — known as Mahajanapadas — were active in the Ganga-Yamuna
Valley. The metropolitan state of the Mauryas came into existence towards the end
of fourth century B.C. and it continued to control most part of sub continent till about
second century B.C. The Maurya rule attained its zenith under Asoka. Several new
states emerged in the sub continent as the decline in the Mauryan Imperial System
set in.

8.1 THE SECOND URBANIZATION IN INDIA

Urbanization is a complex socio-economic process by which ‘cities’ emerge amidst/
from rural settlements. Traditionally the urban-rural dichotomy dominated the urban
studies though now scholars question the binary conceptual distinction between urban
and rural in the context of the studies in the area of urbanisation. Hence the focus
has shifted to the study urbanization process.

How can we decide whether traces of urbanization are present in a particular

historical context? A number of parameters are used to ascertain the presence of
urbanisation in a particular situation. Gordon Childe lists the following ten criteria for
determining the presence of urbanization:
1) Permanent settlement in dense aggregations;
2) Nonagricultural specialists;
3) Taxation and wealth accumulation;
5
Early Historic Societies: 4) Monumental public buildings;
6th Century B.C. to 4th
Century A.D. 5) Ruling class;
6) Writing techniques;
7) Predictive science;
8) Artistic expression;
9) Trade for vital materials; and
10) Decline in importance of kinship.
These have been supplemented by other indicators as well and the list grows. Here
we are more concerned with the processes of urbanisation and the new classes it
threw up in the early historic phase of Indian history. The Indus Valley/Harappan
Civilization which flourished in third millennium B.C to middle of second millennium
B.C. witnessed the first phase of urbanization in India. The genesis of the second
phase of urbanization can be located in the state formation in Magadha in the sixth
century B.C. This phase lasts till the fourth century A.D. During this phase, several
urban centres, which functioned as political headquarters besides functioning as the
nuclei of traders and artisans, make their appearance across the sub continent. The
epi-centre of the early phase can said to have been in the region of Magadha which
occupied the rich gangetic belt and straddled the river route.

Most of the criteria proposed by Childe to detect the existence of urbanization

process are evident in the period from 600 B.C. to 400 A.D. Many urban centres
with dense population appeared, with a few having fortification wall around. Use of
Brahmi script also began in this period.

Buddhism and Jainism grew and spread and these sects criticized the rituals and
sacrifices and questioned the dominance of Brahmanas. Thus they became popular
among the groups placed at the bottom of the social hierarchy. Buddhism made
attempts, though unsuccessfully, to do away with the caste system. Buddhists also
admitted women in their monasteries. Long distance trade began to flourish from the
beginning to the Christian era. The trade with the Roman Empire and the Southeast
Asian countries was active. We hear from Greek writers that the balance of the
Indo-Roman trade was in favour of India.

The Caturvarna system further transformed and strengthened in this period. Merchants,
artisans and peasants were incorporated into system under broad caste categories.
As a result of urbanization merchants and artisans were treated as distinct social
groups. The wealth brought by trade activities enabled the merchants to move up in
the social hierarchy, which consisted of Brahmanas, Kshatriyas, Vaishyas and Sudras.
The merchants received support from the Buddhist monasteries and in turn they gave
material support to these establishments. The alliance between the merchants and
monasteries saw their successful spread in parts of Deccan and south and Sri Lanka
from the Ganga-Yamuna Valley. The peasants also gained some importance, as
farming began to play an important role. Most of the artisans and craftsmen were
placed in the Sudra group. The social hierarchy became stringent in due course and
with caste began to play a major role the way of life of the people. Individuals could
not change the castes, but the castes could move up in the social hierarchy.

8.2 EXTENSION OF AGRICULTURAL

SETTLEMENTS
Extension of agricultural settlements was one of the key factors that supported the
second urbanization. The increased, effective use of iron technology and the demand
6 for agricultural produce to feed the non-agricultural specialists living in the towns and
the population increase led to the necessity of bringing more untamed lands under Urban Classes: Traders and
cultivation and occupation. Satapatha Brahmana (800-600 B.C.) mentions the clearing Artisans, Extension of
Agricultural Settlements
forest using fire. The agricultural activities during the second urbanization generally
focused on the river valleys, for example the Ganga-Yamuna valleys.

Archaeological evidence also indicates the proliferation of settlements in this period.

The pottery called ‘Northern Black Polished Ware’ (NPW) is dated to the period of
second urbanization. Settlements with this pottery are found in abundant number,
when compared to the pottery of previous phase, i.e. Painted Gray Ware.

The presence of Mahajanapadas in North India also supports the expansion of

agricultural settlements. The same institutions are absent in the Deccan perhaps due
to the lack of intensification of agricultural activities. Though agricultural activities
might have been undertaken in these areas, their intensity was low.

From the Pali texts we know that there were agrarian fields with peasant settlements
(gramas) in the jungles. They cultivated wheat in the winter and rice in the summer.
References in the Pali texts indicate that the villages were controlled by the chiefs
known as gamasvamiko who had slaves (dasas) and other craftsmen (kammmakaras)
and artisans (karukas). Mostly Brahmanas and other upper castes were in control
of such settlements and the workers belong to sudra group. The non-kin labour
controlled by the upper classes made possible the necessary produce to feed the
cities.

In the south, the agriculture expansion took place slightly later than the north. Though
evidence for cultivation during the pre-Iron Age context is available, extension of
agriculture perhaps took place around the beginning of the Christian era. The number
of settlements in the Krishna-Godavari and Kaveri Deltas increased. There are also
references to heaps of rice, using elephants and cattle for threshing rice in the
Sangam literature. We hear of the Chola king Karikalan of Sangam Age converting
forest lands into cultivable lands. He is also said to have built a bund across the
Kaveri to prove water for cultivation.

8.3 TRADERS ARTISANS AND GUILDS

With the advent of urbanization, traders and artisans emerged as strong communities.
The Mahavamsa speaks of South Indian traders in pre-Christian times who were also
politically powerful and who in fact dominated the region. There are references to
18 guilds of artisans and smiths and carpenters and leather workers were organised
into guilds. There are also references to carpenter’s village in the neighbourhood of
Varanasi. There also references to dishonest elements in artisan groups. Arthasastra
speaks of the means trapping fraudulent artisans.

Romila Thapar informs us that “The sources frequently refer to the system of
guilds which began in the early Buddhist period and continued through the Mauryan
period. …. Topography aided their development, in as much as particular areas of a
city were generally inhabited by all tradesmen of a certain craft. Tradesmen’s villages
were also known, where one particular craft was centered, largely due to the easy
availability of raw material. The three chief requisites necessary for the rise of a guild
system were in existence. Firstly, the localization of occupation was possible, secondly
the hereditary character of professions was recognized, and lastly the idea of a guild
leader or jetthaka was a widely accepted one. The extension of trade in the Mauryan
period must have helped considerably in developing and stabilizing the guilds, which
at first were an intermediate step between a tribe and a caste. In later years they
were dominated by strict rules, which resulted in some of them gradually becoming
castes. Another early incentive to forming guilds must have been competition.
7
Early Historic Societies: Economically it was better to work in a body than to work individually, as a corporation
6th Century B.C. to 4th would provide added social status, and when necessary, assistance could be sought
Century A.D.
from other members. By gradual stages guilds developed into the most important
industrial bodies in their areas.

“Having arrived at a point when the guilds controlled almost the entire manufactured
output, they found that they had to meet greater demands than they could cater for
by their own labour and that of their families; consequently they had to employ hired
labour. This consisted of two categories, the karmakaras and the bhrtakas who
were regarded as free labourers working for a regular wage, and the dasas who
were slaves. Asoka refers to both categories in his edicts when he speaks of the
bhrtakas and the dasas. Thus by the Mauryan period the guilds had developed into
fairly large-scale organizations, recognized at least in the northern half of the sub-
continent if not throughout the country. It would seem that they were registered by
local officials and had a recognized status, as there was a prohibition against any
guilds other than the local co-operative ones entering the villages. This suggests that
a guild could not move from one area to another without official permission.”

Thapar explains that the distribution of work was not only organized in terms of the
professions living in the town but also in terms of the physical occupation by different
professions of different parts of the town. Each sreni had its own professional code,
working arrangements, duties and obligations and even religious observances. Matters
relating to wider areas of dispute were sometimes settled by srenis among themselves.
Social mobility among such groups, where an entire group would seek to change its
ritual status based on an improvement of actual status, would be more frequent, since
the economic opportunities for improving actual status would be more easily available,
particularly in periods of expanding trade. It is not coincidental that the greatest
activity of heterodox sects and of religious movements associated with social protest
was in periods of expanding trade.

U.N. Ghosal informs us that Narada prohibits mutual combination and unlawful
wearing of arms as well as mutual conflicts among the groups. Brihaspati lays down
the extreme penalty of banishment for one who injures the common interest or insults
those who are learned in the Vedas. According to Katyayana, one committing a
heinous crime, or causing a split, or destroying the property of the groups, is to be
proclaimed before the King and ‘destroyed’. On the other hand, all members, we are
told by Brihaspati, have an equal share in whatever is acquired by the committee of
advisers or is saved by them, whatever they acquire through the King’s favour as
well as whatever debts are incurred by them for the purpose of the group…The
evidence of the late Smriti law of guilds is corroborated in part by a certain type of
clay-seals, which, have been recovered from the excavations of Gupta sites at Basarh
( Vaisali) and Bhita (near Allahabad). These seals bear the legend nigama in Gupta
characters (Bhita) and more particularly the legends sreni-kulikanigama and sreni-
sarthavaha-kulika-nigama (Basarh). These names are often joined with those of
private individuals. We have here a probable reference to the conventions or compacts
made by local industrial and trading groups with private individuals or individual
members. Such documents would be called sthitipatras or samvitpatras in the
technical sense of the late Smritis.

Thaplyal shows that both Merchant Guilds as well the Craft Guilds were very much
present and played a vital role in the prevalent socio-economic structure. His
database is literary evidence as found in the scriptures, texts and also archaeological
findings. Thaplyal sketches a brief historical review and discusses various aspects of
the laws, apprenticeship, structure, offices, accounts and the functions of these guilds.
He also shows the relationship of the guild to the state. Reference is made to the
cobblers’ guild, the oil millers’ guild, potters guild, weavers’ guild, and hydraulic
engineers’ guild.
8
It has been argued that Buddhism and Jainism, which emerged in the 6th century BC, Urban Classes: Traders and
were more egalitarian than Brahmanism that preceded them and provided a better Artisans, Extension of
Agricultural Settlements
environment for the growth of guilds. Material wealth and animals were sacrificed
in the Brahmanical yajnas. The Buddhists and Jains did not perform such yajnas.
Thus, material wealth and animals were saved and made available for trade and
commerce. Since the Buddhists and Jains disregarded the social taboos of purity/
pollution in mixing and taking food with people of lower varnas, they felt less
constrained in conducting long distance trade. The Gautama Dharmasutra (c. 5th
century BC) states that “cultivators, herdsmen, moneylenders, traders, and artisans
have authority to lay down rules for their respective classes and the king was to
consult their representatives while dealing with matters relating to them.” The Jataka
tales refer to eighteen guilds, to their heads, to localization of industry and to the
hereditary nature of professions. The Jataka stories frequently refer to a son following
the craft of his father. Often, kula and putta occur as suffixes to craft-names, the
former indicating that the whole family adopted a particular craft and the latter that
the son followed the craft of his father. This ensured regular trained work force and
created more specialization. Here it is pointed out that the hereditary nature of
profession in Indian guilds makes them different from the European guilds of the
middle Ages whose membership was invariably based on the choice of an individual.
It may, however, be pointed out that adopting a family profession was more common
with members of artisans’ guilds than with members of traders’ guilds.

Scholars are divided on the issue of whether the guild system was in existence in the
early Vedic period. Some consider Vedic society sufficiently advanced to warrant the
existence of such economic organizations and consider terms, like sreni, puga, gana,
vrata in Vedic literature as indicative of guild organization and sreshthi as president
of a guild. Others consider early Vedic society to be rural with nomadism still in
vogue and opine that the Aryans, preoccupied with war as they were, could not
produce surplus food-grains, so vital for enabling craftsmen to devote their whole
time in the pursuit of crafts. They hold that neither terms like sreni and puga in Vedic
literature denote a guild, or sreshthi, the ‘guild president’. Agriculture, animal husbandry
and trade, the three occupations of the Vaisyas, in course of time developed as
separate groups.

Kautilya considers the possibility of guilds as agencies capable of becoming centers

of power. It has been pointed out that the Mauryan Empire (c. 320 to c. 200 BC)
witnessed better maintained highways and increased mobility of men and merchandise.
The state participated in agricultural and craft production. The government kept a
record of trades and crafts and related transactions and conventions of the guilds,
indicating state intervention in guild-affairs. The state allotted guilds separate areas
in a town for running their trade and crafts. The members of the tribal republics that
lost political power due to their incorporation in the extensive Mauryan Empire took
to crafts and trades and formed economic organizations.

The decline of the Mauryan Empire (c. 200 BC) led to political disintegration and
laxity in state control over guilds, allowing them better chances to grow. The epigraphs
from Sanchi, Bharhut, Bodhgaya, Mathura and the sites of western Deccan refer to
donations made by different artisans and traders. Guilds of flour-makers, weavers,
oil-millers, potters, manufacturers of hydraulic engines, corn-dealers, bamboo-workers,
etc. find mention in the epigraphs. The period witnessed a closer commercial intercourse
with the Roman Empire in which Indian merchants earned huge profits. The evidence
of the Manusmriti and the Yajnavalkyasmriti shows an increase in the authority of
guilds in comparison to earlier periods. Epigraphic evidence of the period refers to
acts of charity and piety of the guilds as also their bank-like functions.

9
Early Historic Societies:
6th Century B.C. to 4th 8.4 GUILD LAWS
Century A.D.
Apart from their socio-economic importance, the guilds must have exercised
considerable political influence as well in those times as can be demonstrated quoting
from the texts and the scriptures at length. It has been stated that the guilds had
their laws, based on customs and usage, regarding organization, production, fixation
of prices of commodities, etc. These rules were generally recognized by the state.
The laws were a safeguard against state oppression and interference in guild affairs.
The Gautama Dharmasutra enjoins upon the king to consult guild representatives
while dealing with matters concerning guilds. In Kautilya’s scheme, a Superintendent
of Accounts was to keep a record of the customs and transactions of corporations.
Manu enjoins that a guild member who breaks an agreement must be banished from
the realm by the king. According to Yajnavalkya, profits and losses were to be shared
by members in proportion to their shares. According to the Mahabharata, for breach
of guild laws, there was no expiation. Yajnavalkya prescribes severe punishment for
one who embezzles guild property. According to him, one who does not deposit in the
joint fund money obtained for the corporation was to pay eleven times the sum by
way of penalty. The guild rules helped in smooth functioning of the guilds and in
creating greater bonds of unity among guild members.

8.5 GUILD STRUCTURE

The structure and organisation of the guild looked something like this:
a) The General Assembly
All the members of the guild constituted the General Assembly. Jataka stories give
round figures of 100, 500, 1000 as members of different guilds. There is a reference
to 1000 carpenters of Varanasi under two heads. This could be because the number
was considered large enough to make the guild unwieldy, though it may be pointed
out that a few references to 1000 members of a guild, without division, do occur. The
Nasik Inscription of the time of Nahapana refers to two weavers’ guilds at Govardhana
(Nasik). Mention of bickering within large guilds is not infrequent and it is possible
that a place had more than one guild of the same trade.
b) The Guild Head
The head of a guild is often referred to as the jetthaka or pamukkha in early
Buddhist literature. Often he is referred to after the occupation followed by the guild
of which he was the head, e.g. ‘head of garland makers’ (malakara jetthaka), ‘head
of carpenters’ guild’ (vaddhaki jetthaka), etc. Apparently the guild Head exercised
considerable power over the members of his guild. Setthis were merchant-cum-
bankers and often headed merchant guilds. The guild head could punish a guilty
member even to the extent of excommunication. Texts do not seem to specify
whether the office of the head of a guild was elective or hereditary though there are
positive references to either. It appears that normally headship of a guild went to the
eldest son. Succession is mentioned only after the death of the head and not in his
lifetime, which would suggest that the head remained in office life-long. The evidence
of two Damodarpur Copper-plate inscriptions of the 5th century AD shows that one
Bhupala held the office of nagar sreshthi for well nigh half a century supports this.
c) Executive Officers
To assist the guild head and to look after the day-to-day business of the guild,
Executive Officers came to be appointed. The earliest reference to Executive Officers
is met with in the Yajnavalkyasmriti. Their number varied according to need and
circumstances. Yajnavalkya says that they should be pure, free from avarice and
10
knower of the Vedas. It is not specially stated whether the Executive Officers were Urban Classes: Traders and
elected by the Assembly or were nominated by the guild head. Artisans, Extension of
Agricultural Settlements

8.6 FUNCTIONS OF THE GUILDS

Besides serving the purpose of keeping the members of a trade together like a close
community, the guilds undertook many useful roles such as administrative, economic,
charitable and banking functions. The guilds had a good deal of administrative control
over their members. Looking after the interests of their members making things
convenient for them was their prime concern. The trained workers of the guilds
provided a congenial atmosphere for work. They procured raw materials for
manufacturing, controlled quality of manufactured goods and their price, and located
markets for their sale. Although the Arthasastra does not contain any reference to
guilds loaning money to the general public, yet there are references suggesting that
the king’s spies borrowed from guilds on the pretext of procuring various types of
merchandize. This shows that guilds loaned money to artisans and merchants as well.
Guilds established their efficiency and integrity, and epigraphic evidence shows that
not only the general public, even the royalty deposited money with them. However,
the guilds had limited scope in banking in comparison to modern banks. A Mathura
Inscription (2nd century AD) refers to the two permanent endowments of 550 silver
coins each with two guilds to feed Brahmins and the poor from out of the interest
money. Of the two Nasik Inscriptions (2nd century AD) one records the endowment
of 2000 karshapanas at the rate of one per cent (per month) with a weavers’ guild
for providing cloth to bhikshus and 1000 karshapanas at the rate of 0.75 per cent
(per month) with another weavers’ guild for serving light meals to them. Apart from
these more epigraphs and inscriptions are mentioned as evidence in this regard. In
addition to this the guilds engaged in works of charity as well. Guilds worked to
alleviate distress and undertook works of piety and charity as a matter of duty. They
were expected to use part of their profits for preservation and maintenance of
assembly halls, watersheds, shrines, tanks and gardens, as also for helping widows,
the poor and destitute.

Besides these functions, the guilds could try their members for offence in accordance
with their own customs and usages, which came to acquire almost the status of law.
A guild member had to abide by both guild and state laws. The Vasishtha Dharmasutra
holds the evidence of guilds as valid in settling boundary disputes. However, the
jurisdiction of guild courts was confined to civil cases alone. All guilds acted as courts
for their members but either only important ones, or representatives of various guilds
authorized by the state, would have acted as courts for general public. Guilds, being
organizations of people of different castes following the same profession, would also
have had some Brahmin members, some of whom would have been Executive
Officers and probably they, with the help of members or Executive Officers of other
varnas would have formed the courts of justice.

Considering the distinction between the caste and the guild some historians hold that
though similar in some respects, they were basically different. Guilds were economic
institutions; castes were social groups. Whereas caste is necessarily hereditary, the
guild membership is not so. One could be a member of only one caste, but one could
be a member of more than one guild. However, in areas populated by people of the
same caste membership of guild and caste coincided and the head of the guild
presided over the meetings of both guild and caste.

Yajnavalkya lays down that such rules of corporations as are not against sacred laws
should be observed. Even Kautilya, a champion of state control over all spheres of
activity, lays down rules for the protection of artisans. Since the state earned a sizable
income from taxation through guilds, it naturally provided facilities to them by maintaining
roads for transport of merchandise and also granted subsidies and loans to them. 11
Early Historic Societies: Some prosperous merchants, as members of the guilds, or otherwise, must have
6th Century B.C. to 4th extended financial support to kings in times of emergency. Kings honored guild heads
Century A.D.
by offering gifts. Guild heads were present at important state ceremonies.

There is no evidence of a guild or a combination of guilds attempting to capture

political power. The guilds of the period were local in character, with no central
organization. Interests of different guilds were of different kinds, sometimes even
conflicting and so they could hardly form a joint front against the state. However, in
case of contests for succession to the royal throne, they might have helped the
claimants of their choice in acquiring it. However, Kautilya advises the king to see
that heads of different guilds do not unite against him, and win the support of the
guilds by means of reconciliation and gifts, and to weaken the ones as are inimical
to him. He also advises the king to grant land, which is under attack from enemy to
the guild of warriors. Guild quarrels, both internal and external, provided the king with
appropriate opportunities to interfere in guild affairs. Yajnavalkya enjoins that a king
should settle quarrels among guilds according to their usages and make them follow
the established path.

8.7 SUMMARY
Thus the early historic phase of Indian history witnessed a robust phase of a process
of urbanisation and the increase in trade and expanding agrarian structure. The new
class of merchants and artisans organised in the guilds, exerted pressure over polity
as well on the religious structures in the society. This phase of urbanisation was thus
qualitatively different than the previous one witnessed in the Indus valley.

8.8 GLOSSARY
Guilds : A distinct occupational or professional organisation
which looks after the interests of the professional or
occupational activities and the individuals connected
with it.
Chaturvarna System : Here it is the same as the Varna system which had a
four fold division of Brahmins, Kshatriyas, Vaishyas
and Shudras.

8.9 EXERCISES
1) Discuss the nature of the second urbanisation as it was taking place in India.
2) Examine the emergence of guilds in this period. What was their structure and
organisation?

12
UNIT 9 CHAITYAS, VIHARAS AND THEIR
INTERACTION WITH TRIBAL
GROUPS
Structure
9.0 Introduction
9.1 Chaityas and Viharas: Expressions of Organized Religion
9.2 The ‘Tribal’ Problematic
9.3 Summary
9.4 Glossary
9.5 Exercises

9.0 INTRODUCTION
The rise of two prominent, sects, Buddhism and Jainism in the northern India of 6th
century B.C. mark a crucial point in the history of ancient India. Both these nearly
contemporary sects followed anti-Brahmana, anti-Vedic, anti-ritualistic, anti-caste,
ascetic tradition, which laid more emphasis on moral conduct than the lengthy and
expensive Vedic sacrifices of the period. Both appeared in and were confined to the
areas of Bihar and Uttar Pradesh or the Ganga valley in their early period of history.
The founders of both the sects, Buddha and Mahavira, were the kshatiryas from
powerful ganasangha clans of the times. Both the sects were patronised largely by
the vaishya or the trading community.

Buddha promulgated a doctrine that more or less outlines all the main features of the
Sramana movement. He rejected all authority except experience. According to the
Buddhist doctrine one should experiment for himself and see whether his teaching
was true and relevant. Buddhist doctrine states that the human life was full of
suffering. This suffering was caused by desires, and hence desires were the cause
of sufferings. The only way to overcome the suffering was to conquer desire and aim
for a life that was sans desires. This could also be stated as the basic principles of
Buddhism the Four Noble Truths: 1) world is full of suffering 2) suffering is caused
by human desires 3) renunciation of desire is the path to salvation 4) salvation is
possible through Eight-fold path, which comprised of eight principles.

The religion was essentially a congregational one. Monastic orders were introduced,
where people from all walks of life were accepted. Though Buddha was initially
against the entry of women into asceticism, an order of nuns was established eventually.
Monks wandered from place to place, preaching and seeking alms, which gave the
religion a missionary flavour. The religion was soon adopted by many important
dignitaries of the period as well as a number of common people.

The important cities of the region such as Sravasti, Kapilvastu, Lumbini, Kusinagara,
Pava, Vaisali, and Rajagriha emerged as powerful centers of the sect. However, in
the initial phase the monks and lay disciples were forbidden to travel beyond this
region, into the paccantima janapada, which was said to be inhabited by milakkhas
or barbarians. This region was the area outlying Majjhimadesa, possibly tribal areas
such as the forested regions of the Vindhyas. According to some scholars, monks
were forbidden to mix with them as ‘tribesmen’ often followed a different mode of
livelihood incompatible with the basic principles of Buddhism. However, it held pre-
eminent position in what is modern Bihar today and in parts of Uttar Pradesh with
a large following.
13
Early Historic Societies: After the death of Buddha, the religion slowly expanded and spread, both in numerical
6th Century B.C. to 4th and geographical terms, though it split into various sub-sects owing to conflicting
Century A.D.
attitudes and practices of different groups of monks. Immediately after the death of
Buddha, the first Buddhist council was called by Magadha king Ajatasatru near
Rajagriha under the presidency of the aged Maha Kassapa, one of the first members
of the Order, to draw. The second council was held at Vaisali, about 100 years after
the first, for settling differences over the practices followed by the monks of Vaisali.
This council marked the first open schism in the sect, which came to be divided into
18 sub-sects. During this period too, the sect was more or less confined to its earlier
limits, though small communities of brethren may have come into existence as far
south as Ujjain. At the time of second council, invitations were sent to communities
in distant places like Patheya and Avanti.

However, it was under the Mauryan king Asoka that the sect spread to distant lands.
Asoka is supposed to be the greatest follower and the first royal patron of the sect.
He is believed to have converted to Buddhism after the great war of Kalinga in the
8th regnal year of his reign, when he was filled with remorse at the loss of a number
of lives in the fierce battle and turned to Buddhism. He had the moral preaching of
Dhamma written on specially built pillars or rocks all over his empire. He appointed
dhammamahamatras (religious officers) to go round the country on religious missions.
Though a few scholars believe that the Dhamma preached by Asoka with emphasis
on moral conduct and tolerance towards all the sects was a general ethical teaching
rather than Buddhist Dhamma, the similarity between some portion of a few edicts
with passages from Pali Buddhist literature and his highly acclaimed position as a
patron in the Buddhist literature indicate that he definitely had leanings towards
Buddhism. He is also said to have paid visit to the places associated with Buddha,
such as Bodhagaya, Lumbini, and Sarnatha, places of Buddha’s enlightenment, birth
and first sermon, and the presence of his pillars at last two places point at the
Buddhist affiliation of his edicts. He is said to have erected a large number of stupas
and Buddhist monasteries, but none are extant today, though the beginning of some
of the famous stupas such as those at Bodhagaya, Sarnatha in Bihar and Sanchi,
Bharhut in Madhya Pradesh might date back to the Mauryan period. He also organized
the third Buddhist council under the presidency of famous monk Moggaliputta Tissa
at Pataliputra to establish the purity of the Canon, which had been imperiled by the
rise of different sects and their rival claims. In this council it was decided to dispatch
missionaries to different countries for the propagation of the sect. Consequently, the
missions were sent to the land of Yavanas, Gandhara, Kashmir and Himalayan
regions in the North, to Aparantaka and Maharattha in West, to Vanavasi and Mysore
to South and to Ceylon and Suvarnabhumi (Malay and Sumatra) further southwards.
Asoka sent his son Mahendra and daughter Sanghamitra to Ceylon. It is clear that
the efforts of Asoka were largely responsible for the spread of Buddhism in distant
parts of the country and outside the country.

9.1 CHAITYAS AND VIHARAS: EXPRESSIONS

OF ORGANIZED RELIGION
The use of the term Chaitya suggests a pre Buddhist sacred enclosure that was a
regular part of the worship in the gana-sanghas. The chaitya complex also at times
contained a stupa, originally a funeral monument and a memorial relic later on, which
was the main object of worship in Buddhism before the introduction of image worship.
The chaitya cave consisted of either an apsidal, vaulted-roofed or a square, flat-
roofed hall with the rock-cut stupa at one end having circumambulatory formed by
a row of pillars around and a verandah. A vihara was basically a hall with a number
of cells along all sides and with or without a verandah. These caves were simple with
sparse decoration in the form of ornamental pillars, elaborate façade and a few
14 auspicious symbols occurring above the cell doors. This visible form of architecture
was possible due to the nature of the patronage received by the sect from its patrons. Chaityas, Viharas and
These patrons were linked to the process by which the religion spread across the their Interaction with
Tribal Groups
parts of India in post Mauryan phase.

The spread of Buddhism to distant lands of peninsular India, central India and also
to other countries is often associated with the mechanism of expanding trade networks
and empire building activities. There is no doubt that it was primarily the proselytizing
efforts of dynamic and enterprising monks, who ventured through unknown lands to
preach the creed that led to the spread and popularity of Buddhism in far-off lands.
But the process of second urbanization, which spread from the Gangetic valley to the
rest of the country, with its growing trading networks, definitely accelerated the
spread of Buddhism.

The phenomenon of urbanization and trade, which started in 6th century B.C., gained
momentum in the subsequent centuries. The volume of trade increased immensely as
the trade with the Mediterranean world, which probably existed for a long time, was
intensified. By 3rd-2nd century B.C., almost all parts of the country experienced a
phase of urbanism, accompanied by the emergence of a powerful imperial state,
agricultural expansion and growing economy characterized by increased volume of
trade, appearance of metal currency as well as craft specialization. The marginal
areas or ‘prohibited areas’ outside the pale of mainstream Brahmanical culture of
gangetic valley became accessible through various trade routes. The knowledge of
the earliest routes comes from the religious texts, which mention the travels of stray
persons from place to place. With the intensification of trade, especially with the
Mediterranean world, the western texts mention a number of cities and urban centres.
Much information is also gathered from the archaeological evidences testifying to
long-distance exchange of goods. Thus, a broad, but indistinct picture of a network
of trade routes emerges. The most important among these was the ‘Dakshinapatha’,
a route to south, which opened up the areas south of Vindhyas. So important was
this route that the whole country to the south came being designated ‘Dakshinapatha’.
A large number of articles, primarily raw material of different type, were exported
to the Mediterranean world, while a few were also imported. The southern region
comprising of Maharashtra, Andhra Pradesh, Tamil Nadu and Kerala, with its long
coastline actively participated in this trade mechanism. A number of large cities
emerged on strategic locations of trade routes and also as ports. Thus, the expanding
trade definitely opened up distant lands for the monks to venture out and preach.

This process was accelerated and strengthened by emergence of powerful imperial

states. During this period emerged the Mauryan empire, the first major empire of the
sub continent controlling large geographic areas with differing polities and societies
at various levels of social stratification in its fold. The extent of Mauryan empire is
known from the locations of Asokan edicts, which are found as far south as Chitradurga
district in Karnataka and Kurnool district in Andhra Pradesh. It is postulated that
subsequent emergence of the powerful state of Satavahanas and Ikshvakus in Deccan,
helped the spread of Buddhism in this region, which is marked by proliferation in
Buddhist monastic sites during this period.

Buddhism came to be favoured by traders. Buddhism, with its opposition to the

Brahmanical taboos on purity and contamination, encouraged travel and in turn
accelerated long distance trade. The literary and archaeological records link Buddhism
with king and the merchant. These sources portray the social milieu of Buddhism as
a complex urban environment with kings, wealthy merchants, craftsmen and
professionals. There is large number of references to urban centres in Buddhist
literary sources as opposed to stray references to rural settlements. The largest
number of monks and nuns of early sangha came from large towns and from
powerful, wealthy families. There is a marked preference to trade over other
professions in the Buddhist literature. The donative inscriptions from almost all Buddhist
15
Early Historic Societies: sites in central and southern India record donations primarily by traders, and various
6th Century B.C. to 4th craftsmen, occasionally from far off places.
Century A.D.
Buddhism also provided much-needed support system to the changing cultural milieu.
At the ideological level, it influenced and encouraged the accumulation and reinvestment
of wealth in trading ventures by lay devotees, at the social level, donations to Buddhist
monasteries provided status to traders and other occupational groups, while at the
economic level, the Buddhist monasteries were repositories of information and essential
skills such as writing. Moreover, the organised institution of Buddhist sangha brought
monasteries into closer contact with lay community and provided identity and
cohesiveness to trading groups.

The association of trade, urbanism and powerful states with Buddhism is indicated
by occurrence of most of Buddhist sites of the period on strategic locations, either
on trade route or near large urban centre. Bharhut in central India occupied the
northern end of the valley, in an area rich in mineral resources. The sites in the
Deccan were located on major trade routes. Junnar, with largest cluster of caves was
located at the head of Naneghat, an important pass. Similarly, Kanheri, another
important site, was located in the vicinity of port of Kalyan, similarly at Karla and
at Kondane. Amaravati and Nagarjunakonda in Andhra Pradesh were located near
the flourishing capital cities of Satavahanas and Ikshvakus. The other sites were
located within rich, fertile, rice-growing Krishna delta and along arterial routes.
Thus, Buddhism spread against the background of expanding trade network and the
empire building process of early historic period, both of which opened up routes to
distant lands of southern India. The well-organised institution of Buddhist sangha, the
proselytizing efforts of dynamic monks and the nature of Buddhism, which favoured
trade and urban life-style, were some of the factors that led to immense popularity
of the sect during this period in central and southern India. A large number of
monasteries emerged on major trade routes and/or near large urban centres and
thrived on the large-scale donations, primarily by the trading community. When the
trade dried up and trade routes became inactive, the sect declined, though continued
to survive in stray pockets till very late.
As the religion took a more organized form, especially once it obtained patronage
from the imperium as well as the mercantile community, the religion also visually
expressed it self through the architecture.

9.2 THE ‘TRIBAL’ PROBLEMATIC

In this context where do we place the tribes in relation to the Chaityas and the
Viharas? We need to have clarity about the term ‘tribe itself before we can articulate
any possible relationship between the visible expressions of Buddhist structures and
the ‘tribes’.

The label “tribe” has been an unstable category that has been deployed within
multiple networks of power relations, such as state-society, local-national and national-
global spheres. We need to question the contending meaning of tribes, variously
defined as indigenous, aboriginal, primitive, underdeveloped, disempowered and
marginalized.

The term Adivasi was coined as a translation to the colonial category of aboriginal.
The tribal and the aboriginal are not synonymous categories. They are in fact two
different categories altogether. The term tribe refers to the political organization of
the community while the term aboriginal means one present from the beginning
(origin) or of the sunrise (literal meaning). Any identification of a particular people
with the area implies a genetic sub text and a continuity of between them and the
16 first human populations of those regions. This hypothesis may have some limited
validity in the New World but none in the Old World. The equivalence of the aboriginal Chaityas, Viharas and
to the tribal in the 19th century led to the theory of race (in Africa especially), where their Interaction with
Tribal Groups
it was argued that the Africans were quite incapable of progressing beyond tribal
organizations, unless forcibly integrated into societies dominated by superior races.
This led to the aboriginal –tribal and vice versa.

In fact the opening of the first millennium BC saw the prevalence of hunting and
gathering, pastoralism and agriculture as the three varying strategy as per the demands
of the eco-niche in the subcontinent. We cannot place the ‘tribal’ in the hunter-
gatherer context always. These were responses determined by the eco-niche and the
limitations of manpower and technology.

The state too had an uneasy relationship with the people who lived in the forests. The
forest produce was crucial to the state, and the control over the same was desirable.
The Mauryan State for instance, in one telling stroke warned the forest dwellers thus,
“and the forest folk who live in the dominions of the Beloved of Gods, even
them he entreats and exhorts in regard to their duty. It is hereby explained to
them that, inspite of his repentance, the Beloved of the Gods possesses power
enough to punish them for their crimes so that they would turn from their evil
ways and would not be killed for their crimes. The 13th rock edict is remarkable
for its clarity and ruthlessness. An empire had to be run and the resources had to
be marshaled. It was in that context that the people were being warned. Needless
to state that similar attitudes still prevail that lead to the utter dehumanization of our
tribal populations.

Let us now consider the so-called tribal, in the context of the above. According to
Shereen Ratnagar though we cannot argue from the perspective of the indigenous,
certainly we can form the perspective of the marginalized. The first question to be
asked pertains to the defining elements of the term ‘tribal’. It is not ethnicity that
marks out any group as a tribal society, but its social organization. One way of looking
at the topic is to focus on the fact that tribes are societies without caste hierarchies.
Not all tribesmen or tribeswomen are ever equal in talent, industriousness, or wealth.
By definition, all members of a tribe hold their natural resources jointly, these are
agricultural land, forests, pasture grounds, fisheries, or water resources. A tribal
family tills a plot of land because it has the right to do so by virtue of birth in that
tribe. No family is deprived of access to these resources; all members have rights
to land, or to graze their animals on open ground in the tribe’s terrain. On the other
side of the coin, no member of a tribe has the right to dispose of his plot to an outsider
or to sell it off. The social stratification in the tribal society results due to a complex
process of appropriation of respect, of authority and of a capacity to participate in
the cycles of reciprocities. Thus tribal tenure is joint tenure, and qualitatively different
from private property in land. Tribal cultures do not make commodities of their natural
resources! In other words the term tribe can said to be applied to that specific
context where individual rights were embedded in the community rights, where
production was for consumption and where there existed authority but not power.
Where did this society prevail in the context of the early history of the subcontinent?
Can we speculate on the nature of any relationship between the tribal world and
Buddhism? These are interesting issues that need a greater commitment to research.
These cannot be left as speculative matters.

9.3 SUMMARY
Buddhism, initially a response to the regressive Brahmanical ideology and closed
vedic practices of ritual gradually turned into a religion patronised by the newly
emerging classes, the merchants and the artisans, the traders and the new rulers. The
seeds of the decline of the religion too were embedded into the nature of the
17
Early Historic Societies: patronage extended to the religion. In this process it would be interesting to study the
6th Century B.C. to 4th nature of its relationship with the tribes, if any. We must leave that to the courageous
Century A.D.
breed of researchers.

9.4 GLOSSARY
Purity and Contamination : In Brahmanical ideology the distinction made
between what was considered to be pure and
impure. Some scholars like Louis Dumont in fact
regard the hierarchy of purity and pollution as
central to formation of caste system in India.

9.5 EXERCISES
1) Comment on the location of the Chaityas and the Viharas.
2) What is a tribe?
3) Can we speculate on any relationship between the Chaityas and the tribal world?

18
UNIT 10 EARLY TAMIL SOCIETY –
REGIONS AND THEIR CULTURES
AND CULT OF HERO WORSHIP
Structure
10.0 Introduction
10.1 Sources
10.1.1 Sangam Literature
10.1.2 Foreign Accounts
10.1.3 Archaeological Materials
10.1.4 Tamil Brahmi Inscriptions
10.1.5 Coins – Indian and Roman
10.2 Regions and their Cultures (Aintinai/Five Fold Landscape)
10.2.1 Tinai Concept
10.2.2 Kurinji
10.2.3 Mullai
10.2.4 Marutam
10.2.5 Neytal
10.2.6 Palai
10.3 Polity
10.4 Cult of Hero Worship
10.5 Summary
10.6 Glossary
10.7 Exercises

10.0 INTRODUCTION
In this unit we will study the Early Historic period in the Tamil country that witnessed
significant developments in a number of areas. One of the important contributions of
this period was the composition of the early Tamil texts, collectively known as the
Sangam literature. The other important characteristics of this period include the Indo-
Roman trade, which became active from the first century A.D. onwards, introduction
of Tamil Brahmi script, beginning of urbanisation, and the continuing tradition of
megaliths. The Early Historic period, which is also called the Sangam Age, is generally
placed between fifth century B.C. and fifth century A.D. We are particularly concerned
with the cult of hero worship in the context of the regions and their cultures.

Geographically, the ancient Tamil country was bounded by Venkatam (Tirupathi Hills
in Andhra Pradesh) in the north, Kumari (Kanyakumarai or Cape Comarin) in the
south and the seas (the Bay of Bengal and the Arabian Sea) on the east and the
west. Thus the ancient Tamil country covered the modern states of Tamil Nadu and
Kerala.

10.1 SOURCES
Here we will familiarise you with various sources of studying the early Tamil society.
10.1.1 Sangam Literature
The Sangam literature forms the main source of information for the Early Historic
period. The literature derives its name from Sangam, where it is believed to have
been composed or compiled. According to Tamil tradition, there were three Sangam 19
Early Historic Societies: Ages, each extending over a period of thousands of years and these Sangams were
6th Century B.C. to 4th patronised by the Pandya rulers. The Sangam perhaps functioned as an academy or
Century A.D.
assembly, where a number of poets were present. The extant works, which are
attributed to the third Sangam Age, were compiled in the early medieval period. All
the Tamil works that were produced in the first two Sangams are said to have been
lost. However, there is very little historical or linguistic evidence to prove the authenticity
of this legend. It has also been stated that the term ‘Sangam’ is of very late origin.
The Sangam literature is the oral bardic literature of the ancient Tamils. Most of the
works were composed by the bards and poets who praised the kings and received
their patronage in return. They are also the emotional outpourings of the poets. The
literature offers vital information for reconstructing the socio, economic and political
history of the Early Historic Tamil country. Though the situations in the poems were
described according to the poetic conventions, the poets have taken real life situations
and the happenings in the society for similes, metaphors and other codes and symbols.
The symbols and codes have hidden meanings, which are not obvious. A careful
analysis of these symbols and codes can offer valuable information.
These works are preserved mainly due to the efforts of scholars including U.V.
Swaminatha Iyer, who collected the manuscripts and published them in the modern
period.
The major works produced during this era are grouped into Pathinenmelkanakku
(eighteen major works - narrative) and Pathinenkilkanakku (eighteen minor works
–didactic). Pathinenmelkanakku is divided into Ettutokai and Paththupattu. Besides
these works, there is Tolkappiyam, an ancient Tamil grammatical treatise.
There are five major Tamil epics, Silappadikaram, Manimekalai, Sivaka cintamani,
Valaiyapati and Kundalakesi, which postdate the Sangam Age. Among these,
Silapatikaram and Manimekalai are the famous works. There are also five minor
epics, Yasodhara-kaviyam, Chulamani, Perunkathai, Nagakumara-kaviyam and
Nilakesi, written by Jain authors.

Tolkappiyam – Grammatical Work

Tolkappiyam, the ancient extant Tamil grammar work, was written by Tolkappiyar,
who was believed to be a disciple of the mythical sage Agasthya. The Tolkappiyam
lays down the rules and regulations for Tamil literature. The Tolkappiyam is divided
into three components:
Eluttatikaram (Orthography)
Collatikaram (etymology and syntax) and
Porulatikaram (deals with akam [the inner life] and puram [outer life] and prosody).
Chronology of Tolkappiyam is debatable. Some scholars date it to around the
beginning of the Christian era, while others place it in fifth century A.D.
Pathinenmelkanakku (the Eighteen Major Works)
Pathinenmelkanakku comprises Ettutokai (eight anthologies) and Paththupattu
(ten Idylls), which are the earliest Sangam works.
Ettutokai (the eight anthologies)
The Ettutokai is a collection of eight long and short poems. The Ettutokai works are:
1) Narrinai: The general theme of Narrinai is love and it consists of 400 stanzas,
composed by 175 poets.
2) Kuruntokai: It is a ‘short anthology’, consisting of 402 love poems.
3) Ainkurunuru: This ‘short five hundreds’ deals with love songs of five fold
landscape.
20
4) Pattirrupattu: The ‘ten tens’ consists of ten long poems divided into ten sections. Early Tamil Society –
It is a puram work praising the valour of the Chera kings. The work is valuable Regions and their Cultures
and Cult of Hero Worship
for reconstructing the history of the early Chera rulers.
5) Paripatal: It is a composition of devotional songs dedicated to deities such as
Vishnu and Karthikeya.
6) Kalitokai: It consists of 150 stanzas with most of the songs dealing with love
theme and a few songs on moral values.
7) Akananuru: It contains 401 stanzas of poems composed by nearly 145 poets.
All the songs deal with love theme.
8) Purananuru: It comprises of 400 heroic poems, composed by 157 poets.
Paththupattu (Ten Idylls)
The Paththupattu is a collection of ten long poems. Out of them, five belong to the
arrupatai class in which a bard directs another to a person/king for the acquisition
of wealth. They are:
1) Tirumurukarruppatai: A bard directs another to the abode of Lord Muruga, to
acquire spiritual wealth. All the important shrines of Lord Muruga are described
in this work. It was composed by Nakkirar.
2) Porunararruppatai: It praises the valour of the Chola king Karikala. It was
composed by Muttatamakanniyar.
3) Ciruppanarruppatai: In this work, the bard directs the minstrel to the court of
Nalliyakotan, a chieftain. While describing his kingdom, the work also portrays
the capital cities of three major kingdoms, namely, the Cheras, the Cholas and
the Pandyas. It was written by Nattattanar.
4) Perumpannarruppatai: This arrupatai is in praise of the ruler of Kanchi,
written by the poet Uruttirakkannanar. Administration of the city of Kanchi and
its trading activities are widely described in this work.
5) Mullaipattu: The shortest of ten idylls, containing 103 lines was composed by
Naputtanar. This work deals with the akam concept.
6) Maturaikanci: The longest of ten poems, contains 782 lines. Mankuti Marutanar
praises the valour of the Pandya king Netunceliyan and describes in detail the
trade, commerce and administrative aspects of the Pandya Kingdom.
7) Netunelvatai: This puram work was written by Nakkirar in praise of
Netunceliyan, the Pandya ruler.
8) Kurincipattu: Kapilar’s work deals with akam concept.
9) Pattinapalai: In praise of the Chola ruler Karikala, this work was composed by
Uruttirankannanar. This work deals with the trade relations between ancient
Tamil country and foreign countries.
10) Malaipatukatam: Composed by Perumkaucikanar, the work is an arrupatai,
directing the fellow bard to the kingdom of Nannan.
Pathinenkilkanakku (Eighteen Minor Works)
The eighteen minor (Kilkanakku) works which are didactic in nature are later than
the Melkanakku works. They show more influence of Prakrit and Sanskrit cultural
traditions than the Melkanakku works. The impact of Jainism and Buddhism is also
seen in these works, which mostly contain codes of conduct for kings and people.
The Kilkanakku literature was composed in fourth-fifth centuries A.D., when the
Tamil country was under the Kalabhra rule. The most famous among these works
is Muppal or Tirukural, written by Tiruvalluvar. It deals with philosophy and maxims.

21
Early Historic Societies: The eighteen minor works are:
6th Century B.C. to 4th
Century A.D. 1) Naladiyar;
2) Nanmani Kadigai;
3) Palamoli Nanuru;
4) Aintinai Elupathu;
5) Aintinai Aimbathu;
6) Tinai Malai Nurrambathu;
7) Acharakovai;
8) Tinaimoli Aimbathu;
9) Muppal (Tirukural);
10) Tirikadugam;
11) Cirupanchamulam;
12) Kalavali Narpathu;
13) Kar Narpathu;
14) Inna Narpathu;
15) Iniyavai Narpathu;
16) Kainilai;
17) Innilai; and
18) Eladi.

10.1.2 Foreign Accounts

The Periplus Maris Erythraei (The Periplus of Erythrean Sea), compiled in first
century A.D., serves as an important source of Indo-Roman Trade. The anonymous
author of this work was a Greek merchant or sailor from Egypt. This work mentions
about the major ports and towns in India during the Early Historic period and also
the items of Indo-Roman trade.
Accounts of the Roman Writer, Pliny the Elder (23-79 A.D.) are also useful for
investigating the Indo-Roman trade. Pliny speaks about the draining of wealth of the
Roman Empire due to the demand for spices, especially pepper, in Rome. These
accounts are quite useful in knowing about the Indo-Roman Trade.
Claudius Ptolemy’s Geographia is another important source for Indo-Roman Trade.
He was a Greek. He lived in Alexandria, the Roman capital of Egypt and was the
head of the renowned library at Alexandria from 127 to 150 A.D.
Certain important information is also available in the Buddhist chronicles of Sri Lanka,
namely, Mahavamsa and Deepavamsa.

10.1.3 Archaeological Materials

The archaeological evidence includes megalithic burials or monuments, coins and
excavated sites, especially urban centres.
Megaliths are a class of burial or memorial monuments, erected as a part of ancestral
worship. The term ‘Megalith’ means ‘large stone’. Since the monuments were made
of large stones, they are called megaliths. The megaliths are found all over the Tamil
country. The dead were buried with grave goods like iron objects, black-and-red ware
pottery and beads and other materials, and monuments were erected. Sometimes
precious materials were also placed along with the remains of dead as offerings. Iron
objects, especially, weapons of offence are found in large numbers in the burials.
The burial types are: Cairn circle, Urn burials, Dolmens, Topikals and Kodaikkals.
Numerous megalithic sites have been excavated in Tamil country. Sanur, Kunnathur,
22
Amirthamangalam, Kodumanal, Porkalam and Mangadu are a few of them.
Excavated Habitation Sites Early Tamil Society –
Regions and their Cultures
Apart from the megalithic burials, many habitation sites, especially urban centres of and Cult of Hero Worship
the Early Historic period have been excavated in Tamil Nadu. These sites offer a lot
of information about the Early Historic period. Vasavasamudram near the mouth of
the Palar, Kanchipuram on the bank of the Palar, Arikamedu near Pondichery,
Kaveripattinam near the mouth of the Kaveri, Uraiyur on the bank of the Kaveri,
Alagankulam near the mouth of the Vaigai and Korkai near the mouth of the
Tambrabarani River are the important excavated Early Historic habitation sites in
Tamil Nadu. They give valuable evidence for the Indo-Roman trade, and towns of
the Sangam Age. Brick structures, pottery with Tamil Brahmi inscriptions and imported
pottery from Rome (e.g. Amphora) have been found at these sites. The excavated
sites are also indirectly useful in determining the chronology of the Sangam literature.

10.1.4 Tamil Brahmi Inscriptions

Another category of evidence is the Tamil Brahmi inscriptions found on the rock
shelters carved with stone beds for the residence of Jain monks and on pottery. They
serve as corroborative evidence for dating the literature. They have been found at
several sites near Madurai and Karur. The inscriptions at Pugalur near Karur give
information about the genealogy of the Chera rulers.

10.1.5 Coins – Indian and Roman

Coins of Early Historic period have been found at many sites in Tamil Nadu. They
include coins of the Sangam Cheras, Cholas and Pandyas. Besides these local coins,
gold, silver and copper Roman coins have also been found in large numbers from
several sites. Most of the Roman coin hoards are concentrated in the Coimbatore
region. This is attributed to the important role this region had played in the Indo-
Roman trade.
Chronology
Dating the Sangam literature has not been an easy task in the absence of specific
evidence. As a result, there is no unanimous opinion among the scholars on the date
of the Sangam literature. Some scholars date it between third century B.C. and fifth
century A.D., while others place it between first century and fifth century A.D. Some
of the criteria used for dating the Sangam literature are listed below:
• Based on the linguistic development of Tamil language used in the Sangam literature,
the works are dated between second century B.C. and third century A.D.
• Tamil Brahmi inscriptions with similar individual names mentioned in the Sangam
literature are dated from second century B.C. to fourth century A.D.
• Foreign accounts such as Periplus Maraei of Erythrei date the trading centres
mentioned in the Sangam literature to the early centuries of Christian era.
• No reference to the Pallava rulers in the Sangam literature denotes a pre-Pallava
chronology for the works.
Though the broad time range of the entire corpus of Sangam literature can be easily
fixed, the internal chronology is a problematic. Among the Sangam works, the texts
grouped under the Pathinenmelkanakku are considered earlier than the
Pathinenkilkanakku texts. Within the Pathinenmelkanakku, Ettutokai with the
exception of Kalitokai and Paripatal was the earliest. Some of the arruppadai
literature is also dated to early period.

10.2 REGIONS AND THEIR CULTURES

(AINTINAI/FIVE FOLD LANDSCAPE)
Here we describe the econiches in which the early Tamil Society lived. 23
Early Historic Societies: 10.2.1 Tinai Concept
6th Century B.C. to 4th
Century A.D. The ancient Tamils had divided the Tamil country into five distinct ecological zones,
with each zone having its own characteristics. Each zone with its distinct characteristics
is called Tinai. The concept of tinai can be compared to the modern ecosystem
approach adopted in the study of cultures. The five tinai are
1) Kurinci – mountainous zone;
2) Mullai – pastoral zone;
3) Marutam – riverine zone;
4) Neytal – coastal zone; and
5) Palai- arid zone.
These zonal classifications were adopted for the composition of poems. Besides, they
also more or less reflected the actual ecological systems of Tamil country. However,
it should not be considered that the five fold divisions were found as distinct units in
reality. They were idealised landscapes. Though such distinct units existed in some
areas, quite a few regions had overlapping of various tinais. Tolkappiyam refers to
such a situation as tinai mayakkam.
Each zone or tinai includes the conduct code ascribed to love situations (akam) and
war situations (puram). The tinais have distinct characteristic features, namely, time,
season, fauna, flora, avifauna and occupation. In the composition of poems the poets
followed these conventions. While composing a poem on Marutam tinai, the plants,
animals and the way of life seen in that zone are incorporated in the poems. While
creating these conventions the poets have visualised the way of life they saw in each
tinai and created the conventions. In actual life, the subsistence and various aspects
of the life in these zones are varied depending upon the landscape patterns. The
Akam and puram tinais also reflect the predominant behavioural patterns among the
people of each landscape. It can be concluded that these poems more or less reflect
the ground reality, though it is quite possible that certain generalisations and
exaggerations found their place.

10.2.2 Kurinji
The Kurinji landscape was the mountainous zone. The people who lived in this zone
are called kuravan. Hunting and gathering was the main occupation here. Muruga
was the God of Kurinji.
Characteristics of Kurinji Landscape
Tinai or Landscape: Kurinji, mountainous zone (named after a flower of
the hilly region (Phelophylum Kunthianum nees).
Time: Midnight.
Season: Early winter and early dew season.
Flora: Jackfruit and bamboo.
Fauna: Elephant, monkey, tiger.
Avifauna: Peacock, parrot.
Settlement: Small settlement (cirukuti).
Subsistence Pattern: Hunting of wild animals and gathering of honey
and plant produce, slash-burn cultivation.
Food/Crops: Rice, pepper, tinai, tuber, honey.
People: People of mountains (Kuravar, Kanavar & Vetar).
Deity: Muruga, the God of warfare.
Conduct Code (Akam): Clandestine meeting of the hero and the heroine
(punartal).
Conduct Code (Puram): cattle lifting (vetci).
24
10.2.3 Mullai Early Tamil Society –
Regions and their Cultures
and Cult of Hero Worship
Mullai was the pastoral zone. Pastoralists lived in this region and animal husbandry
was the main occupation. Vishnu was the God of this region.

Characteristics of Mullai Landscape

Tinai or Landscape: Mullai, the pastoral or forest zone (named after
white jasmine flower (Jasmimum auriculatum).
Time: Evening.
Season: Winter and early rainy season.
Flora: Indian laburnum, iron wood tree.
Fauna: Cow, bull, sheep, goat and deer.
Avifauna: Sparrow and wild fowl.
Settlement: Pastoral villages and hamlets.
Subsistence Pattern: Animal husbandry and small scale cultivation.
People: Pastoralists, cowherds & shepherds (Ayar and Itaiyar).
Deity: Vishnu.
Conduct Code (Akam): patient waiting on the part of wife for the return
of her husband from a journey (iruttal).
Conduct Code (Puram): Invasion (Vanji).

10.2.4 Marutam
Marutam was the riverine zone. Farmers lived in this zone. Indra was the God of this
region.

Characteristics of Marutam Landscape

Tinai or Landscape: Marutam, riverine or agricultural zone (named after
a flower of the mystle tree (Terminalia arjuna).
Time: Last hours of night and dawn.
Season: All the six seasons, winter, autumn, early dew, late dew, early
spring and late spring.
Flora: Mango trees.
Fauna: Buffalo, fresh water fish.
Avifauna: Heron.
Settlement: Village (ur).
Subsistence Pattern: Agriculture and allied activities.
People: Ploughmen, agriculturalists, villager (Ulavar and Urar).
Deity: Indra, God of rains.
Conduct Code (akam): Lover’s quarrel due to hero’s infidelity (Utal).
Conduct Code (puram): Besieging the enemy’s fort (Ulinai).

25
Early Historic Societies: 10.2.5 Neytal
6th Century B.C. to 4th
Century A.D.
The Neytal was the coastal zone. The people who lived here were known as Paratavars.
Varuana was the God of this region. Fishing and salt mining were the main occupations.

Characteristics of Neytal Landscape

Tinai or Landscape: Neytal, coastal zone (named after the flower which
grows in the back waters (Nympheae violacea).
Time: Afternoon.
Season: All the six seasons.
Flora: Punnai.
Fauna: Crocodile, shark.
Avifauna: Seagull.
Settlement: Coastal towns (pattinam).
Subsistence Pattern: Fishing and salt collection.
People: Fisher folk (Valaiyar, paratavar & minavar).
Deity: Varuna, the God of Sea.
Conduct Code (Akam): Bemoaning the lover’s absence (Irnakal).
Conduct Code (Puram): Battle (tumpai).

10.2.6 Palai
Palai was the dry, semi arid zone. As such there is no desert land in ancient Tamil
country, the landscapes of Kurinji and Mullai, during the dry climate or in the time
of rain failure, became parched and resulted in the formation of Palai land. Korravai
was the goddess of this region.
Characteristics of Palai Landscape

Tinai or Landscape: Palai, arid zone (named after the flower of the
desert region (Wrightia tinctoria).
Time: Mid day.
Season: Late spring or summer.
Flora: Cactus and other thorny shrubs.
Fauna: Elephant, tiger, wolf.
Avifauna: Eagle.
Settlement: Small settlements on the highway.
Subsistence Pattern: Highway robbery, plundering and cattle lifting.
People: Warriors, robbers, and hunters (Maravar, Eyinar, Vetar, Kalvar).
Deity: Korravai, the Goddess of victory.
Conduct Code (Akam): Separation of lovers (Pirital).
Conduct Code (Puram): Victory (Vakai).
26
Akam and Puram embedded in the concept of the Regions: Early Tamil Society –
Regions and their Cultures
A unique feature of Sangam literature is the special place accorded to common men and Cult of Hero Worship
and women. Most of the works deal with day-to-day activities of common people,
who were immortalized in these poems. The literature covers all the aspects of
human life under two categories - akam and puram.

Akam indicates the inner life of the people, which encompasses the love feelings of
men and women. Puram, on the other hand, deals with the outer life of the people,
with the emphasis on war, victory, and human values.

There are three main components in the akam concept, namely, the mutalporul,
karuporul and uriporul. The mutalporul or the primary element denotes space and
time of action. The karuporul or the principal element indicates the natural elements
belonging to a particular landscape (deity, food, flora, fauna and economic activities).
The uriporul or the human elements, denotes human emotions and feelings that are
appropriate to the aspects of mudal and karu. There are five corresponding tinais
for akam situations.

Akam Conduct Code for the Five Tinais

Tinai Code of Conduct
Kurinji Clandestine meeting of the hero and the heroine
(punartal).
Mullai Patient waiting on the part of wife for the return of
her husband from a journey (iruttal).
Marutam Lover’s quarrel due to hero’s infidelity (utal).
Neytal Separation of lovers (pirital).
Palai Bemoaning the lover’s absence (irankal).

There are also two additional situations in akam poetry, namely the Porunta tinai
or mismatched love and kaikillai or unrequited love.

Puram Codes for the Five Tinais

Tinai Code of Conduct
Kurinji Cattle lifting (vetci)
Mullai Invasion (vanji)
Marutam Besieging the enemy’s fort (ulinai)
Neytal Battle (tumpai)
Palai Victory (vakai)
The two additional tinais of puram concept, namely, the Kanchi and Padantinai
deal with human values and ethics in life.

10.3 POLITY
The political formations of the Sangam age were in a preliminary stage. There was
no major empire, but only three large kingdoms ruled by Ventars (crowned kings),
and many chieftains (Velirs), who controlled small territories. The Cheras and Cholas
and Pandyas were the Muventars or three major kings, who controlled large territories
and ruled independently. The Muventars performed Vedic sacrifices (e.g. Rajasuya)
to legitimise their kingship. There are references to these monarchs in the Asokan
inscriptions as Chodas, Padas and Keralaputos. The Asokan inscriptions also mention 27
Early Historic Societies: ‘Satiyaputos’ who are identified with the rulers of Tagadur region (Dharmapuri region
6th Century B.C. to 4th in western Tamil Nadu). The ventars and the chieftains frequently fought among
Century A.D.
themselves for supremacy. While a few of chieftains were independent, others were
aligned with one of the Muventars.

The history of Sangam Cheras is gleaned from Patirrupattu, a work of eight

anthologies. The Pugalur Tamil Brahmi inscription of early centuries of the Christian
era also refers to the genealogy of the Chera rulers. The Cheras ruled over most part
of Kerala and western Tamil Nadu from Vanchi and Karur. Vanji is identified with
modern Karur near Tiruchirapalli. Some scholars identify it with Kodungallore near
Thrissur in Kerala. Muziris near the mouth of Periyar was the famous port of the
Cheras. Senguttuvan was the prominent ruler of this dynasty and he was a
contemporary of Gajabahu of Sri Lanka. Bow and arrow was the emblem of the
Cheras.

The Cholas ruled over the Kaveri delta. Their capital was situated at Uraiyur. They
also had another capital at Puhar (Kaveripattinam), which also acted as a port city.
Karikala was the famous king of this dynasty, who is said to have destroyed all his
enemies at a very young age and also credited with the building of a dam or bund
across the river Kaveri. There were other rulers such as Nedunkilli. Tiger was their
emblem.

The Pandyas are considered to be the earliest rulers of the Sangam Age. There are
many references to Pandyas in literary sources such as the Ramayana, the
Mahabharata and the Arthasastra and the accounts of Megasthanes. They ruled
over the southern Tamil country. According to legends, they patronised the poets of
Sangam Age. Their capital was at Madurai. Korkai was their port city. Neducheliyan
was the famous ruler of this dynasty, who is said to have defeated the Aryan rulers.
Fish was their emblem.

There were numerous chieftains like Ori, Kari, Pari, Atiyaman, Nalliyakotan, and Ay,
ruling over small areas. There were frequent battles among the chieftains to control
territories and to collect booty. The collected booty was redistributed by the chief
among the followers (warriors, bards and others). Some of the chieftains were
powerful and received tributes from other smaller chieftains (Purananuru 97). The
chieftains also fought with the Ventars, e.g. Pari of Parambu hills.

10.5 CULT OF HERO WORSHIP

The economy of the Early Historic period was a mixed type with different modes of
production prevailing in different ecozones. Hunting-gathering and slash-burn/shifting
cultivation were practised in the hilly areas (Kurinci). Pastoralism was common in the
Mullai areas, fishing and collection of salt were the occupations in the coastal areas,
and farming was the main mode of production in the Marutam region. In the Palai
region, plundering was the occupation, besides hunting. However, these should not be
taken as the only mode of production of the respective region, but as the chief mode
of production.

Cattle or sheep rearing was the dominant mode of resource use in most of the areas.
According to the literature, it was predominant in the Mullai region. Those who
engaged in cattle rearing were called idaiyar. Cattle were treated as wealth as
indicated by the term. The frequent raids conducted by the chiefs, mainly to steal the
cattle suggest the importance of cattle. Archaeological evidence shows distribution of
cattle and sheep in most parts of Tamil Nadu except Kerala, where no Early Historic
habitation sites have been excavated. The people from the dry agro-pastoral regions
seem to have dominated the political scenario.
28
Cultivation contributed significantly to the production, but it was restricted to certain Early Tamil Society –
ecozones. It was not as popular and dominant as cattle rearing. The amount of Regions and their Cultures
and Cult of Hero Worship
agricultural implements reported from the megalithic burials also indicates that
agriculture was not the predominant mode of production. The method and crops of
cultivation differed from one zone to another. In Kurinji zone, milagu (pepper), tinai
and samai were cultivated. In Mullai region, cennel (a type of red rice) was cultivated.
The land was classified into vanpulam and menpulam, referring respectively to dry,
rough lands and soft, wet lands. Perhaps dry cultivation was common in the vanpulam,
while wet or rice cultivation was common in the menpulam. The poems suggest that
the people of menpulams were prosperous and those from vanpulams faced drought
situations frequently.

Monarchs played a significant role in promoting agriculture. King Karikala Chola is

said to have destroyed forest lands and brought more lands under cultivation. For
irrigation purpose, he built a dam or bund across the river Kaveri. Animals and
ploughs were used in cultivation. There are also references to the use of cattle and
elephant in thrashing paddy. A Purananuru poem mentions the practice of slash-burn
cultivation by the Vedars of Kollimalai (Puram 231). Tank irrigation was also known.
There is evidence for land donations in the Sangam Age. The Velvikudi copper plates
of sixth century A.D. mention about the restoration of earlier grant originally given
by the Sangam Pandya rulers, by the by the Later Pandyas. Land donation was made
to bards and warriors. According to Sangam literature, the Chera king Selvakadunkko
Valiadan is said to have donated lands. The landed classes were known as uyarntor
and landless labourers were called illisinar. Hunting gathering was the main occupation
of the hill region. Bow and arrow were used for hunting. Plant products were also
gathered for subsistence.
According to Rajan Gurukkal, kinship was the basis of contemporary relations of
production for the native people. The people of the ecozones were clan based
descent groups dispersed into domestic segments called kutis, around the clan
settlement called ur. Each kuti was an independent production unit under ur which
was controlled by headman (kilar).The kilar’s authority was based on clan-ties. He
controlled the clan’s resources, which was allocated to the clan members through
redistribution.
Agriculture and animal husbandry were dependent upon cooperative labour of affinal
or agnatic kins and thus there was no developed division of labour. The poems have
references to potters performing rituals and bards carrying out certain magico-religious
rites. This suggests that the division of labour had hardly evolved.

However, in the case of brahmana households the situation was different. As the
brahmanas were not cultivators themselves, they had to use non-kin labour for
cultivation. This gradually began to change the equations towards the end of the Early
Historic period and led to the formation of land owning and cultivating classes. From
Medieval period onwards, when more brahmanas migrated into Tamil country and
received land donations, the older institutions disintegrated and caused the formation
of a new order.

The allusions found in the Sangam poems suggest that heroism and martyrdom
received tremendous respect in the early Tamil society. The heroic ideology was very
popular and the heroes were worshiped by erecting memorial stones. Wars and
plunder raids were justified and glorified through various means. Losing one’s life in
the battle, and that too with wounds on the chest was considered a great honour. On
the contrary, wounds on the back were considered a sign of cowardice or disgrace.
Numerous poems talk about the delight of brave mothers over the death of their sons
in the battle with wounds on the chest.

29
Early Historic Societies: In the Early Historic period, a number of chiefs dotted the landscape and they
6th Century B.C. to 4th frequently attacked each other. Plunder was one of the means adopted by the chiefs
Century A.D.
to generate resources and frequent raids were carried out for this purpose. More
battles were fought for the booty rather than land, as tax from land was not a well
established means of income. Cattle were the target of such raids. This was called
vetchi in the literary convention. This is because cattle were considered wealth. It
is interesting to note that the Tamil term for cattle ‘Madu’ also denoted wealth. The
booty recovered during the raids was redistributed among the kinsmen, warriors,
bards and the chief.

Ability to organise strong warriors to conduct frequent raids and to successfully lead
them were important qualities required for the chiefs. The very existence and fame
of the chiefs depended on successful raids on enemies, and effective defence in case
of enemy raids. The warriors were rewarded with the booty or land, if they happened
to be alive. What if they lose their life? Therefore, a reward, much more attractive
than a share of land and booty, was the necessity to draw and motivate the warriors.
What else could be the fitting compensation than making them on par with Gods?
Thus, was born the ideology of heroism and cult of hero worship.

The cult of hero worship was promoted in many ways. The bards and poets who
were patronised by the kings, mainly from the booty plundered during the raids,
immortalised the heroes and reinforced the cult of hero worship. The cult of hero
worship encouraged mothers to motivate their children, boosting the supply of warriors.
The works cited below are suggestive of the ways the society nurtured the cult of
the hero worship.
“…..Her delight
When she heard that her son fell in battle
Felling an elephant,
Was greater than at his birth”
Purananuru 277 (A.K Ramanujan 1985:181)
“..When people said
her son had taken fright,
had turned his back on battle,
she raged and shouted
“If he really broke down in the thick of the battle, I’ll slash these breasts that gave
him suck”
and went there,
sword in hand
Turning over body after fallen body
she rummaged through the blood-red battle field
till she found her son,
quartered in pieces,
and she rejoiced ‘more than on the day she gave him birth.
Purananuru 278 (A.K Ramanujan 1985:182)
“If a child of my clan should die,
if it is born dead,
a mere gob of flesh
30
not yet human, Early Tamil Society –
Regions and their Cultures
they will put it to the sword, and Cult of Hero Worship
to give the thing a warrior’s death….”
Purananuru 74 (A.K Ramanujan 1985:120)
Though these poems certainly have an element of exaggeration, it is clear that heroic
ideology was dominant and strong. The abundance of weapons of offence found in
the contemporary Megalithic burials also corroborates the significant role of warfare
and heroism in the Early Historic Tamil society.

Hero stones were manifestations of the cult of hero worship. It is one of the rewards
offered for the sacrifice of warriors. Most probably the tradition of erecting hero
stone evolved from the megalithic tradition that was very popular before the Early
Historic period. It seems that in the Early Historic period the memorials were mainly
erected for heroes, unlike the Pre-Early Historic (Megalithic) period where the burials
or memorials were erected for most of the of the people.

Hero-stones form part of a matrix of what has been categorized as ‘memorial’

stones. Memorial stones are spread across the subcontinent from the deep south to
the arid reaches of Rajasthan desert. There are sati stones and stones set up in
remembrance of dead men. The latter can be subdivided into those set up to
commemorate individuals who died a natural death, and those set up to honour
‘heroes’ who died in battle.

Normally the hero-stone has three panels. The lowest panel depicts the event in
which the person has died. In case the death occurred in a battle or a skirmish, the
battle is depicted on the lowest panel of the stone. Sometimes that panel is expanded
or new ones added according to the scale of the event in which death occurs. The
middle panel depicts the heavenly march of the dead, escorted by the apsara. The
top most panel depicts the dead hero, worshipping a deity, which in most cases is a
sivalinga. In this stereotype, there are variations to cater to the need of the situation.
In case more than one member of a family dies, then we find two slabs joined
together or the slab is vertically divided. We also come across quadrilaterally carved
hero-stones, which depict three panels of identical sizes.

There are many poems in Sangam literature describing about the Nadukals. There
are references to hero stones on the highways and hero stones being worshipped by
people by decorating them with peacock feathers. Tolkappiyam discusses the rituals
involved in the erection of hero stones. Sangam literature mentions that hero stones
were erected for kings (Atiyaman, Purananuru 232). In one instance, a bard while
directing another, describes the wild region with memorial stones planted on the way
side.
‘On many junctions there are planted stones
inscribed with noted names of maravars
who, finding their foes raised shouts of joy
when they retreated, were ashamed, returned,
considering the moment opportune,
and yielded up their lives. These stones too speak
with such contempt of those who flee from foes.
thou may’st go after playing on thy yal
observing ancient rules and singing songs
that please hew ear in praise of Gods that live
in planted stones’
Malaipatukatam, lines 386-396 (Chelliah 1946:31) 31
Early Historic Societies:
6th Century B.C. to 4th 10.5 SUMMARY
Century A.D.
So, you saw how nature and culture intertwined to shape the early tamil society. The
cult of hero worship was manifestation of the pastoral nomadic nature of the society.
Study of its eco zones and the developments of the pastoral nomadic society then
complement each other to give us a picture of the early tamil society.

10.6 GLOSSARY
Hero Stones : These are commemorative stones, which are erected, in
pastoral nomadic societies to honour those who died in wars
related to cattle. For the historian these are valuable sources
of information about the nature of cattle raid. By plotting
the location of each stone on a map the historian can also
map out the routes the pastoral nomads took while roaming
the countryside for pasture and water.

Eco Zones : By these we mean the ecological zones into which a region
is divided. An ecological zone normally combines certain
natural eco characteristics and is complete in itself for the
purposes of giving food, water, and shelter to the flora and
fauna in its habitat.

10.7 EXERCISES
1) Discuss the nature of the sources for the early historic period for Sangam age.
2) Discuss in detail the concept of Tinai.
3) What was the importance of cattle raids in the early Tamil society?

32
UNIT 11 MARRIAGE AND FAMILY LIFE,
NOTIONS OF UNTOUCHABILITY,
CHANGING PATTERNS IN VARNA
AND JATI
Structure
11.0 Introduction
11.1 Inter Personal Relationships: Gender in Family Life
11.2 Marriage: Facets of Social Reproduction
11.3 Changing Social Pattern: Varna and Jati
11.4 Summary
11.5 Glossary
11.6 Exercises

11.0 INTRODUCTION
The earliest Vedic literature comes from a background of pastoralism giving way
gradually to agricultural settlements. The social philosophy enshrined in Rig-Veda had
evolved into a new entity through a sustained philosophical discourse over a couple
of millennium and accumulated historic experience of the then society. The end
product of the social evolution was found to be a plummet of rituals that promulgated
the supremacy of ‘twice-born’ and protected the hierarchical social structure. This
created a lot of dissent in the lower end of the social hierarchy. Buddhism and
Jainism appeared in the mean time as alternatives to the hierarchical and non-
egalitarian ideology and practice of Hinduism. The questions about caste and supremacy
of Brahmins appear quite frequently in the Buddhist and Jain texts. This suggests that
this was a major social problem and philosophical pre-occupation of the time. The
early Buddhist literature suggests a more settled agrarian economy and an emerging
commercial urban economy. The Mauryan period (4th and 3rd century BC) saw the
development of an imperial system based on an agrarian economy. Subsequent five
centuries saw a series of small kingdoms ruling in various parts of the subcontinent
and at the same time a tremendous expansion in both internal and external trade.
These changes brought several changes in the social and cultural spheres. In this unit
we will study some of the major changes in the social sphere. We will start this
discussion from the marriage, the most elementary form of social institutions.
Section-I thus discusses the gender relationship in a conjugal life, which is the foundation
of family. Section-II then proceeds to discuss the cultural dynamism of social
reproduction. Section-III at the end then covers wider social categories such as Jati
and Varna.

11.1 INTER PERSONAL RELATIONSHIPS:

GENDER IN FAMILY LIFE
A close look at the Buddhist and Jain literature gives some glimpses of inter-personal
relationships and gender relationship in conjugal life. There existed conjugal love and
affection between husband and wife. Sometimes, however, the wife’s devotion to her
husband arises out of duty rather than love. Still, a woman is valued by her husband
more than by her other relatives. In Sigalovada Sutta, it is said that husband should
treat his wife with respect, courtesy and faithfulness. In turn, she should be hospitable
and chaste, skilled and diligent at work and should safeguard the property of her
33
Early Historic Societies: husband. In another place Buddha addressing young women about to go to their
6th Century B.C. to 4th husband’s house says: (1) A wife rises earlier than her husband and is the last one
Century A.D.
to retire, she willingly helps her husband, carries out his wishes and speaks with him
affably. (2) She honours, reveres and respects all whom her husband reveres, such
as his parents, samanas, and Brahmanas. (3) She manages the household and those
who live in it. (4) She is deft and nimble in the crafts of her husband’s household and
she knows how to get the work done and how to do it herself. (5) She safeguards
her husband’s property. Only such a wife, the Buddha adds, can be born a Deva
after death.

In another instance, Buddha advises Sujata, the unruly daughter in law of

Anathpindika who comes from a rich family. He says there are seven types of
wives, some approved and others not so. The first is ‘the slayer’ (vadhaka) who is
pitiless, corrupt and neglect the husband at night, and passes her time with others.
The second type is ‘the robber’ (Chorisama), who takes his money and longs to
impoverish him. The third is ‘mistress-like wife’ (ayyasama) who is lazy, indolent,
expensive to maintain, who loves gossip and talks with strident voice. She lessens her
husband’s zeal and industry. These three are harsh and distrustful, and live in the hell
after their deaths. But, the fourth type is ‘the mother-like wife’ (matusama), who has
sympathy for her husband, cares for him as she would for an only son, and safeguards
her husband’s property. The fifth type is ‘the sister-like’ (bhaginisama), who respects
her husband as she would an elder. The sixth type is ‘the companion-like’ who is full
of joy on seeing her husband, just as one meeting a friend after a long time. The last
type is ‘the slave-like wife’ (dasisama), who does not fear to take beating from her
husband and is calm, patient, and obedient. These wives are virtuous and will go to
heaven after death. Interestingly, Sujata after listening to Buddha’s deliberation chooses
to be a ‘slave-like wife’.

Now let us turn to the Hindu texts to see what they have to say about personal
relationship between married couples. In Abhijnanasakuntalam, the admonition
addressed to the king by the sage Kanva’s disciple, we have echoes of rules in
Smritis deprecating long residence of the wife with her paternal relatives and admitting
the husband’s complete authority over her. Kanva’s own summary of the duties of
a wife, addressed to Sakuntala on the eve of her departure for her husband’s place,
is based on the rules laid in earlier Smritis and Kamasutra. In the character Dhuta,
wife of the hero in the Mrichchakatika we have a typical instance of the good wife
described in Smritis. The belief in the extraordinary powers of the devoted wife
(pativrata), which is expressed in the Mahabharata and other works, is reflected
in a story of the Dasa-Kumar-Charita. The attitude of high-born ladies is illustrated
in another story of the same work, where a woman, repudiated by her husband,
declares it to be a living death for women of high birth to he hated by their husbands,
for the husband alone is the deity of such women. Still another story shows how the
qualities of economic housekeeping and absolute devotion to the husband were highly
prized among wives. Following is a description of an ideal wife based on various
Smritis and Kamasutra.

Vatsyayana draws a picture of the good wife and may be taken as to be a faithful
reflection of real life. The picture exhibits those qualities of service and self-restraint
as well as sound household management, which have remained the hallmark of
Hindu, wives down to the present day. The wife is supposed to devote herself to her
husband as though to a deity. She should personally look after the comforts of her
husband. She shares her husband’s fasts and vows, not brooking into refusal. She
attends festivities, social gatherings, sacrifices, and religious processions, only with his
permission. She engages sports approved by him. She avoids company of disreputable
women, shows him no signs of displeasure, and does not loiter about at the doorstep,
or in solitary places for a long time. She is not puffed up with prosperity, and she does
not give charity to anyone without informing her husband. She honours her husband’s
34
friends, as is their due, with gifts of garlands, unguents, and toilet. She serves her Marriage and Family Life,
father-in-law and mother-in-law and abides by their commands. When in their presence, Notions of Untouchability,
Changing Patterns in
she makes no replies, speaks few but sweet words, and does not laugh aloud. She Varna and Jati
engages servants in their proper work and honours them on festive occasions. Above
all, when her husband is gone abroad she lives a life of ascetic restraint: she gives
up wearing all ornaments excepting the marks of her married state: she engages in
religious rites and fasts: she acts as bidden by her superiors: she does not go out to
visit her relations except on occasions of calamities or festivities: when she visits
them, she does so only for a short while and in the company of her husband’s people.
When her husband returns home, she goes forth immediately to meet him in her sober
dress, and then she worships the gods and makes gifts.

Apart from attending to her husband and his parents, relations, as well as his friends,
the wife has complete and comprehensive charge of the household. She keeps the
household absolutely clean, adorns it with festoons of flowers, and polishes the floor
completely smooth. She looks after the worship of the gods at the household shrine
and the offering of bali oblations three times a day. In the garden attached to the
house she plants beds of various vegetables, herbs, plants, and trees. She keeps a
store of various provisions in the house. She knows how to spin and weave, how to
look after agriculture, cattle-breeding, and draught animals, how to take care of her
husband’s domestic pets and so forth. She frames an annual budget and makes her
expenses accordingly. She keeps daily accounts and makes up the total at the end
of the day. During her husband’s absence she exerts herself in order that his affairs
may not suffer. She increases the income and diminishes the expenditure to the best
of her power. In case the woman has a co-wife she looks upon the later as a younger
sister when she is older in age, and as a mother when she herself is younger.

The rule of life for the virtuous wife sketched above from the smritis and the
Kamasutra appears to have been generally followed in the Gupta Age. Again, according
to Katyayana and Veda-Vyasa, the wife is to be associated with the husband in the
performance of his religious acts, but all acts done by her to secure her spiritual
benefit without his consent are useless. On the other hand, husband must maintain
his wife. Some of the texts even prescribe penance for a husband for deserting a
faultless wife.

Interestingly, we mark a striking similarity in Buddhist and Hindu sources on the inter-
personal relationship in a conjugal life. The woman was mostly responsible for the
household management and subservient to her husband. Unlike the Vedic period,
women no longer enjoy equality with their husbands. They are also marginalised in
other spheres of public life. The basic framework of the social structure thus can be
inferred to be patriarchal, though there are rare instances of royal women acting as
sovereigns. In Orissa, several queens of Bhaumaka dynasty occupied the throne in
the absence of male heirs. Hence, it is hard to generalise for the whole subcontinent.

11.2 MARRIAGE: FACETS OF SOCIAL

REPRODUCTION
In the Rig Vedic times, the most ancient of the Vedic traditions, the woman enjoyed
an exalted position and she was on perfect equality with her husband. The wedding
hymn in Rig Veda narrates the marriage of Surya, the Sun-maiden with Soma. The
hymn metaphorically describes the bride and the groom, with all rituals, formulas and
sayings. The marriage becomes a visible reality when the parents give the bribe the
farewell blessings. At least eight different forms of marriages were recognized.
There was a distinct sanction for the remarriage of widow. Men of one caste married
widows of another caste (Atharvaveda V: 17-18) and marriage of near-blood was
objected for third and fourth generation. But as we move into later Smriti period, we
35
Early Historic Societies: find more and more restrictions to be included and the system becomes more rigid
6th Century B.C. to 4th and static.
Century A.D.
The ascendancy of rival faiths such as Buddhism and Jainism resulted in strong
brahmanical reaction. As Buddhism and Jainism looked more reformists, the Brahmanic
movement of counter-reform also gained strength. This Brahmanic reaction to the
reformist alternative religious philosophy was successful by integrating the foreigners
who entered the Indian society from north and northwest. The orthodox brahmanical
society strategically conceded to these powerful ruling classes the status of Kshatriyas.
In the meanwhile, the resurgence of trade and industry especially during Gupta rule
raised the standard of living of many social groups and urbanization took place in all
parts of the country. More and more groups were allowed to hold better social
positions in the structural matrix of Brahmanic social order. The social groups who
gained new social positions now enviously guarded them by following the social
customs rigidly. The rules of marriage and social interaction became more restrictive
and stringent. Thus, on the whole, during this period albeit the philosophical challenge
from Buddhism and Jainism, the social rules did not depart much from their earlier
practice.

Like Smritis, Vatsyayana contemplates marriage as being normally arranged by the

parents or other guardians of both the parties. There are only four forms of marriages
recognized in this period out of original eight. The four types of marriages recognized
were: Brahma, Prajapataya, Arsha, and Daiva. The parents and relatives, in usual
circumstance, would search for a match. Occasionally there was a ceremony for
selection of the bride. The parents or guardians of the bride usually took the advantage
of occasions of festivities and social gatherings to show the bride to the groom’s
selection party. Thus, both bride and groom were not involved in the selection process;
it is parents or elders in the family who took the decision.

However, Vatsyayana mentions in special circumstances, a young man can on his

own win the girl of his choice by courtship or even by trickery and violence. He
though discusses Gandharva, Paisacha and Rakshasa forms of marriage in these
special circumstances, yet they are not favoured. The literature in Gupta period
contain repeated references to Gandharva marriages between the leading characters,
but, these are concerned in general with ancient kings, or heroes, or with fictitious
character of princes and nobles. The popular attitude on this point is well expressed
by Kamandaki to the love-lorn heroin of Malatimadhava. She says that generally
father as well as destiny have authority over the disposal of maidens, the contrary
examples of Sakuntala marrying Dushyanta, Urvashi marrying Pururavas and
Vasavadatta marrying Udayana involve rashness and therefore do not deserve to
be followed. In historical example, princess Rajyasri of Thaneswar, her father, king
Prabhakaravardhan, arranged her marriage. The mother meekly acquiesced the choice
with the observation that ‘the father is the judge in the bestowal of the daughter’.
Hence, the patriarch or elder male members of the family mostly took the decision
of the marriage. The opinion of the mother in such matter played a marginal role. Any
role of the bride and groom in such a context seems far-fetched.

As every social group consciously guarded their social positions, the instances of
marriage between different groups reduced considerably. The Sastras now made
rules where marriages in the same caste were preferred. Vastyayana in his Kamasutra
declares that a man uniting himself in love according to canonical rites with a virgin
of the same Varna obtains the blessings of progeny, fame, and public approval. The
contrary practice of making love to girls belonging to higher Varnas as well as to
married women is forbidden. The intermarriages between different Varnas were
hedged around with even greater restriction in the society of Vatsyayana’s time than
those contemplated by Smritis. According to Vatsyayana, not only is marriage in the
pratiloma order absolutely forbidden, but also marriage in the anuloma is put on the
36 same low level as union with harlots.
The effect of stringent marriage rules and the prescribed punishment and social Marriage and Family Life,
ostracism was shed upon the age of the marriage. To exercise the absolute control Notions of Untouchability,
Changing Patterns in
over the marriage, the growing patriarchy in the society adopted rules that favored Varna and Jati
early marriages. To keep the purity of the social groups and thereby preserving the
social status of the group, now women became the symbol of social prestige. Several
texts of this period thus put forth rules to maintain the social purity by stringently
regulating marriage options. Though, there was some space provided for the boy for
any aberrant behaviour, the control over girls was absolute. Some texts made it
compulsory to marry the girl before puberty. According to Vishnu Purana the age
of the bridegroom should be three times that of the bride, but according to Angiras
the difference in age should be considerably less. Hence, though there is no agreement
by different authors on the age of marriage of girls, but it can safely be said that the
marriageable age of the girl had considerable gone down in this period in comparison
to the earlier Smriti period.

The ceremony of marriage was as ever. The stepping round the fire, offering of
grains as sacrifice, utterance of some promises by the bride and bridegroom by way
of canonical hymns were essential rites. The parents usually took various precautions
for the happiness of the daughters. Before selecting a suitable bridegroom, they
matched the gana, i.e., classes of both agree or not. All men belonged to three
ganas viz., deva-gana (divine class), nara gana (human class) and rakshasa gana
(demonical class). A married pair of like ganas has the best constancy. Deva and
nara ganas make middle combinations; deva and rakshasa inferior; nara and
rakshasa are opposed or inimical. A boy or girl’s gana is determined by the rasi
(sign of the zodiac) and nakshatra (constellation) under which she or he is born.

The Smriti law of pre-Gupta period requires the widow as a rule to live a life of strict
celibacy and self-restraint, though Brihaspati recommends, as an alternative, that she
should burn herself on the funeral pyre of her husband. Literary references show that
the custom of sati was extolled by some authors, but strongly condemned by others
in the Gupta period. But a wide spread prevalence of this practice in the Gupta Age
is disproved by the complete silence of the observant Chinese travelers on this point
and frequent references to widows in the Smritis and other literature. On the whole,
we may infer, on general grounds, that widows in the Gupta Age, as in the earlier
times, usually live the chaste and austere life prescribed by the Smritis. But the
remarriage of widows, and of other women, though gradually coming into disfavor,
was not absolutely forbidden.

Thus, on the whole, the social and domestic life in this period continued from the
earlier period with the following restrictions:
1) No intermarriage, inter-dining and exogamy.
2) Ancient eight forms of marriage were falling into disuse. Only the first four were
recommended and supported viz., Brahma, Daiva, Arsha, and the Prajapatya.
3) Early marriage of girls was now insisted upon.
4) Remarriage of widows was still in use, though regarded with disfavor since
Manu.
5) Of the 12 kinds of sons, only two were recognized, viz., aurasa (legitimate) and
dattaka (adopted).
Now, looking at the Buddhist sources one does not notice any remarkable difference
from the Hindu sources on these matters. One finds various forms of marriages and
unions mentioned in the Buddhist texts. There are ten forms of unions mentioned in
one place. These are:

37
Early Historic Societies: 1) when woman is bought with money (dhanakkhita).
6th Century B.C. to 4th
Century A.D. 2) When woman stays of her own accord with a man (Chandavasini).
3) When a man gives her money of union (bhogavasini).
4) When a man gives her clothes (patavasini).
5) When an ablution of water is performed (odapattakani).
6) When she removes her head wear (obhatacambata).
7) When she is also a female slave (dasi nama).
8) When she is also a servant (kammakari).
9) When she is temporarily with a man (muhuttika).
10) When she is captured in a raid (dhajahata).
This list of unions throws adequate light on prevailing social situation within which
these relationships took place. But, the most acceptable form of social union of both
sexes was in the form of marriage, which is referred in many texts as avaha-
vivaha. Avaha literally means the leading of the bride and vivaha leading her away
by bridegroom’s family. In this form of marriage, the families of both parties were
mostly unknown to each other. The marriage was arranged through an intermediary.
It is the status and position in the society of the families on both sides, which are of
the importance. Presumably, the families must be equal. However, when the marriage
is being arranged, the rites and practice held the bride’s family to be superior. The
individual opinion of the girl and the youth like the Hindu practice is absent though
compatibility is suggested by imputation of identical qualities of both parties.

One also finds reference to marriage practices in non-Buddhists in Buddhist literature.

Vinaya Pitaka mentions five types of brahmanas in relation to marriage. The first
type of Brahman is brahmana brahma-sama, celibate like God. Second type is
brahmana devasama and the third brahmana mariyada, those who follow traditions.
The second and third types must marry only brahmana women and with a ritual in
which water is poured on woman. The fourth type, those who break traditions-
brahamana sabbhinnamariyada; and the fifth is the brahmana outcaste or brahma
chandala. The fourth and fifth types of brahmana marry both brahmana and other
woman. The ceremony in the last two types is through pouring of water as well as
through buying and selling. All types of brahmanas irrespective of their behaviour
are described as pure in lineage and also versed in the Vedas. It is obvious that only
the first three types of brahmanas carry some approval. The last two are disapproved
of but do not lose their caste affiliation.

A comparison of both Hindu and Buddhist practice thus suggest close resemblance.
Both the societies held patriarchal attitude to arrange marriage, where the opinion of
the parties to the marriage held no or marginal importance. The compatibility in Hindu
system was ensured by astrological and caste background. To the contrary, however,
in Buddhist practice, the economic background and status of the family ensured
compatibility between husband and wife. Hence, in both the societies marriage led
the foundation for a patriarchal family. The interpersonal relationships within the
marital bond favoured patriarchal ideals.

11.3 CHANGING SOCIAL PATTERN: VARNA AND

JATI
Our information on the Varna concept comes largely from the Dharmasastras, and
description of it in those sources is not always corroborated, and occasionally even
contradicted by other sources. The concept of varna is seen to be closely associated
38
with the concept of dharma, understood in sense of universal law. Dharmasastras Marriage and Family Life,
state that the society was made up of four orders, and later a fifth order was added. Notions of Untouchability,
Changing Patterns in
The first four were the Brahman, Kshatriya, Vaisya and Sudra. The fifth order was Varna and Jati
later identified with untouchables. This schema of social structure is traced from the
purushasukta, the tenth mandala of Rig Veda. This tenth mandala is believed to
be a later addition. The reference to Kshatriya, Vaisya and Sudra as a social
category is only found in this last mandala and is conspicuously absent in other parts
of Rig-Veda.

In the later period, Manu provides a list of Varnas and occupations associated with
them. Though other Hindu sources recognise a hierarchical social composition of the
contemporary society, yet there is no sufficient evidence to suggest they resembled
the varna system described by Manu. Had the varna system functioned as a
superimposed hierarchical layer of social groups, the distinction between the four
main groups and other permutation and combinations would have remained very clear
and distinct. What is curious however that while the identity of the brahmana and
the untouchable is generally clear, references to the intermediate groups often appear
to be of a rather confused, if not contradictory kind. In large number of instances
provided in the non-Dharmasastra sources one finds a contrary situation. Buddhism
is viewed as a system, which was more sympathetic to oppressed groups and it
provided an economic, political, and social solution to the caste oppression. In
Buddhist literature no one is ever described as belonging to brahmana varna,
kshatriya varna, vaisya or sudra varna. It seems to have remained a theoretical
concept without any parallel in actual practice. On the other hand, the terms jati and
kula appear in concrete situations quite frequently. What really seems to matter the
Buddhists were the kula and jati divisions.

The vinaya pitaka states that there are two jatis: the low jati (hina jati) and the
excellent jati (ukkatta jati). Buddha also accepts this bipartite division, but at several
instances refuted the relation of jati in the matter of spiritual attainment. In doing so,
Buddha though recognises the importance of jati and gotra in social interaction, but
rules out their extrapolation to the spiritual field. In purana kassapa, a distinct
Buddhist text, six social divisions are conceptualised based on occupation, trade, caste
and sect affiliation. They are:
1) Kanhabi jati- Black jatis mostly comprising of those who follow a bloody trade,
i.e., mutton butchers, pork butchers, fowlers, hunters, fishermen, robbers etc.
2) Nilabhi jati- Blue jatis comprising of Bhikshus.
3) Lohitabhi jati- Red jatis which includes Jainas.
4) Halladdabhi jati- Yellow jati, which includes white robbed householders or
gahapatis.
5) Sukkabhi jati- White jati comprising of Ajivikas and their followers.
The scheme not only provides this broad structure of the society in terms of different
colour groups, it further resolute low jati group into a hierarchical scheme of
occupational groups. This textual resolution of the low jatis into occupational groups
starting with pukusuka should be taken to indicate an order of lowness. This in
overall character seems as a forerunner to Manu’s scheme. The Buddhists believed
that good behaviour and wisdom being rewarded with rebirth in the high kulas of
Kshatriya and Brahmanas and Gahapatis. The opposite characteristics on the other
hand would result in rebirth in the low kulas of Chandala, nesadas, vennas and
pukkusas.

Rhys Davids drawing conclusion from the recruitment practice and principle of
Buddhism proves that the jati was not a determining criterion in Buddhist Sangha.
But, in practice the egalitarian principle of Buddhism could not influence beyond life
39
Early Historic Societies: in Sangha. Other section of the society and the social interaction however still
6th Century B.C. to 4th followed the discriminatory practice of the caste system. Rhys Davids believed that
Century A.D.
“had Buddha’s view own the day, the evolution of social grades and distinctions
would have developed differently and the caste system would never have been built
up”. Oldenberg, on the other hand, has pointed out that despite the fact that Buddhist
theory acknowledged the equal rights of all persons to be received into the Sangha,
the actual composition of the Sangha suggests that it was by no means in the
keeping with the theory of equality and that a marked leaning to aristocracy seems
to have lingered in ancient Buddhism. Similarly, Fick states that the development of
caste was in no way broken or even retarded by Buddhism. Charles Eliot in his book
Hinduism and Budhism also suggest that while Buddha attacked both the ritual and
philosophy of the brahmans, so that after his time the sacrificial system never
regained its earlier prestige, he was less effective as a social reformer. Buddhism did
oppose the Brahministic ritualism, but did not preach against the caste system as
whole. E. Senart in his book ‘Caste in India’ also writes that the conflict
between the Buddhists and Brahmans was primarily a struggle for influence, and that
there was nothing in the Buddhists stand which aimed at changing the entire caste
system.

Some of the historical evidence in the Gupta Age points to departures from the earlier
Smriti law on varna and jati. An inscription of 5th century AD refers to two kshatriya
merchants living in a city in the upper-Ganga basin, while another inscription of the
same century mentions of a body of weavers from Gujarat as having gradually
adopted various other occupations in their new home in Malwa. This social dynamism
is proved by a number of authentic instances of brahmanas and Kshatriyas adopting
the occupations of the classes below them, and of Vaisyas and Sudras following
those of the classes above them. This social dynamism needs to be understood in the
economic and political dynamism of this period. The economic expansion was integrally
related to the social integration process. The village economy grew from subsistence
production stage to produce social surplus to support trade and commerce. The
imperial polity integrated vast regions into a single political unit allowing different
people, skills and resources to interact. The land grant to kshatriyas expanded the
agricultural practice to nook and corner of the country. The spread of Brahman
groups stretched brahmanical nuclei to foster systematic acculturation in such regions
to the Sanskritic mould. The social groups enjoying different grades of social status
were integrated into the economy and regional polity. The emergence of small kingdoms
at the end of Gupta period thus created many groups to claim Kshatriya status. The
economic opportunities lured some brahmanas to take up trade. New technology and
craft activities provided new opportunities to Vaisyas and sudras. These opportunities
of economic interaction created new rules of social regulations. As we have
discussed in the earlier section, the rules of inter-marriage became more rigid. Though,
some examples of intermarriages between varnas (both anuloma and pratiloma)
can be inferred from the literary sources, yet they seem to be confined to the social
and economic elites. On the whole, the hierarchical model of varna system could not
be rigidly enforced in practice, since it would require a static society for proper
functioning.

11.4 SUMMARY
In this unit, we saw the different patterns of marriages available to the society. This
made the gender relations quite complex. In the section on Varna and Jati we saw
the changing patterns emerging.

40
 Marriage and Family Life,
11.5 GLOSSARY Notions of Untouchability,
Changing Patterns in
Varna and Jati
Household Management : In the ancient texts refers to the task and the art
of running day to day affairs of the household
according to certain canonical requirements. By the
Vedic times the householder or the Grahpati was a
crucial pillar of the society, so, the task of running
the household were now to be congruent with his
newly emerging status.

11.6 EXERCISES
1) Discuss the changing nature of Marriage in the context of Varna and jati.
2) Explain the various forms of marriage in the specificity of Jati contexts.
3) Discuss the institution of Marriage as understood through various sources.

41
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