castes and guilds increasing economic diversification challenges simplistic caste system jati...
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Castes and Guilds
Increasing economic diversification challenges simplistic caste system
Jati formed: guilds that acted as subcastes Enforced social order
“Out-castes” forced into low-status employment
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Wealth and the Social Order
Upward social mobility possible for vaishyas, shudras
Wealth challenges varna for status
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Religions of Salvation in Classical India
Social change generated resentment of caste privilege e.g. brahmins free from taxation
Sixth-fifth century B.C.E., new religions and philosophies challenge status quo
Charvakas: atheists Jainists, Buddhists, Hindus
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Jainism
Vardhamana Mahavira, 540-468 B.C.E. Abandons privileged family to lead ascetic life Promotes seventh century movement based on
Upanishads Emphasis on selfless living, concern for all beings
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Ahimsa
Principle of extreme nonviolence Jainists sweep earth, strain water, use slow
movements to avoid killing insects Ahimsa continues to inspire modern movements
(Gandhi, Martin Luther King Jr.)
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Appeal of Jainism
Rejected caste, jati distinctions Obvious appeal to underprivileged groups But asceticism too extreme to become a mass
movement
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Early Buddhism
Siddhartha Gautama, ca. 563-483 B.C.E. Encountered age, sickness, death, then monastic
life Abandoned comfortable life to become a monk
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Gautama’s Search for Enlightenment
Intense meditation, extreme asceticism Forty-nine days of meditation under bo tree to
finally achieve enlightenment Attained title of Buddha: “the enlightened one”
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The Buddha and His Followers
Begins teaching new doctrine ca. 528 B.C.E. Followers owned only robes, food bowls Life of wandering, begging, meditation Establishment of monastic communities
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Buddha and His Disciples
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Buddhist Doctrine: The Dharma
The Four Noble Truths All life is suffering There is an end to suffering Removing desire removes suffering This may be done through the eight-fold path
Right views, intention, speech, action, livelihood, effort, mindfulness, concentration
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Appeal of Buddhism
Less dependence on brahmins for ritual activities No recognition of caste, jati status Philosophy of moderate consumption Public service through lay teaching Use of vernacular, not Sanskrit Monasteries become important institutions in
Indian society
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A Buddhist Monastery
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Ashoka’s Support of Buddhism
Personal conversion to Buddhism Saddened after violent war with Kalinga Banned animal sacrifices, mandated
vegetarianism in court Material support for Buddhist institutions,
missionary activities
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Changes in Buddhist Thought
Third century B.C.E. to first century C.E. Buddha considered divine Institution of boddhisatvas (“saints”) Charitable donations to monasteries regarded as pious
activity
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Spread of Mahayana Buddhism
Mahayana (“greater vehicle”), newer development India, China, Japan, Korea, central Asia
Hinayana (“lesser vehicle,” also Theravada), earlier version Ceylon, Burma, Thailand
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Nalanda
Buddhist monastery Quasi-university: Buddhism, Hindu texts,
philosophy, astronomy, medicine Peak at end of Gupta dynasty Helped spread Indian thought
e.g. mathematical number zero
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Emergence of Popular Hinduism
Composition of epics from older oral traditions Mahabharata Ramayana
Emphasis on god Vishnu and his incarnations
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The Bhagavad Gita
“Song of the lord” Centuries of revisions, final form ca. 400 C.E. Dialogue between Arjuna and Krishna during civil
war
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Hindu Ethics
Obedience to religious and moral laws (dharma) Pursuit of economic well-being and honesty
(artha) Enjoyment of social, physical, and sexual pleasure
(kama) Salvation of the soul (moksha)
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Popularity of Hinduism
Gradually replaced Buddhism in India Gupta dynastic leaders extend considerable
support
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