Varna system of Aryans in Maurya era
'Kautilya' Text composed by 'Arthashastra' and 'Megasthenes' Written by her 'Travel-details' It gives information about the nature of the Maurya-era varna system.
Description of Kautilya
Vishnu Gupta Chanakya is also known as Kautilya. He was the teacher and minister of Chandragupta Maurya, the founder of the Maurya dynasty. He has mentioned four varnas in his treatise Arthashastra – Brahmin, Kshatriya, Vaishya and Shudra. According to this book, the deeds of different varnas are as follows-
Brahmin: Brahman's svadharma (duty or work) study, teaching, yajan (performing yajna), yajan (performing sacrifice), giving and receiving charity is said to have been done.
Kshatriya: The study of self-righteousness of a Kshatriya is Yajan, charity, shastrajiva (obtaining livelihood by weapons) and bhoot rakshana (protecting living beings).
Vaish: Vaishya's self-religion is to study, yajan, charity, agriculture, animal husbandry and commerce (business).
Shudra: The svadharma of a Shudra is to serve the two castes (Brahmin, Kshatriya and Vaishya), Varta (agriculture, animal husbandry and commerce), Karukarma (work of a craftsman or artisan) and Kushilava Karma (work of nuts etc.).
Kautilya has given the work of the four Varnas usually the same as those described in the Smritis and Dharmashastras, but Kautilya has included agriculture, animal husbandry and commerce in the form of Shudra, this is different from the Smritis and Dharmashastras. The Shudras were probably engaged in agriculture, animal husbandry and trade during this era, possibly as assistants to the Vaishyas or independently, and crafts were considered the work of the Shudras.
Brahmins and Vaishyas have the right to fight: Although Kautilya has propounded the Swadharma of the four Varnas according to the ancient tradition and social decorum of India, yet in practice the people of different Varnas were not limited to following only these Swadharmas. Although the job of the Kshatriyas was to perform military service, the Brahmins, Vaishyas and Shudras also had armies.
Shudras have the right to perform Yagya: Kautilya has written at one place that if a priest is ordered to perform or teach a sacrifice to an Ayajya (Shudra etc. be done. It is clear from this that in some special circumstances Shudras could perform Yajna and they were also taught Vedas etc.
Prohibition on making Shudras slaves: Slave system was prevalent in Mauryan society but Shudras could not be made slaves. Kautilya has written that if an Arya takes a Shudra for sale as a slave, he should be punished with twelve panas. It is clear from this that despite being a Shudra, 'Arya' to 'Das' Couldn't have been made though 'Mlechho' There was nothing wrong in selling his children as slaves.
Practical Status of Self-Religion:The nature of the varna system in the Maurya era was not such that people of different varnas should do only those things which have been told in the scriptures. Nevertheless, Kautilya has laid great emphasis on the fact that all the varnas should follow their own swadharma and it is the responsibility of the state to keep the subjects steadfast in their own swadharma.
It is clear that during the Maurya period, it was an ideal situation for each varna to follow their own dharma in the society, but in practice people of different varnas also used to do the prescribed work for other varnas. Brahmins, Kshatriyas, Vaishyas and Shudras, all the four Varnas were considered as integral parts of society. 'Naryan' during this period to 'Mlechha' was called.
Rise of castes on the basis of occupation:In the Maurya era, castes were formed on the basis of specific work or occupation. They are called Tantuvay (weaver), Rajak (washer), Tutnavaya (tailor), Suvarnakar (goldsmith), Charmakar (chamar), Karmar (blacksmith), Lohkaru, Kuttak (carpenter), Kumbhakar (potter) etc. on the basis of their work. was. Kautilya has included them in the Shudra Varna.
Varna-hybrid subjects: In addition to the above four characters, Kautilya wrote 'Varna-Sankara' People are also mentioned. 'Ambat' to the children born of Brahmin father and Vaishya mother Having said. 'Nishad' children of Brahmin father and Shudra mother and 'Parshav' was named. 'Ugra' children of Kshatriya father and Shudra mother was called 'Magadha' child born of Vaishya father's Kshatriya mother And the children born of Brahmin mother 'Vaidhak' used to say.
'Chandala' to the child born of a Vaishya woman of a Shudra father was called 'Kshat' progeny born of Shudra father's Kshatriya woman It was called In this way, Kautilya has mentioned many varna hybrid people. In the Maurya era, the varna hybrids had assumed the form of separate castes. Kautilya also provided that the marriage relations of different castes should be between the same people and they should follow their ancestors in their actions and traditions.
Prajas outside Aryan Varnas: It seems that in the Maurya era there were many such people who were not possible to be placed under the traditional four varnas. Their status was considered equal to that of Shudras.
Description of Megasthenes
Megasthenes was the messenger of the Greek ruler Seleucus. He lived for some time as an ambassador in Pataliputra, the capital of Magadha Emperor Chandragupta Maurya. He has described the castes of India in his travelogue. Although the book written by him is no longer available, the details of that book are available from other texts. Megasthenes has mentioned seven castes in Mauryan Indian society-
(1.) Philosopher: Although the number of philosophers was less than that of other castes, yet they were best in prestige. They were appointed by the householders to offer sacrifices and perform Shradh for the dead and received valuable donations in return for these rituals. He prophesied many things, which brought great benefit to the common man. The philosopher who made a mistake in his prediction was not punished except censure. If the prophecy was wrong, the philosopher used to take silence for the rest of his life.
(2.) Farmer: Peasants were much more in number than others. They used to do agriculture and paid land-tax to the king. Peasants lived in villages with their women and children. They avoided going to the cities.
(3.) Gwale: Megasthenes considered cattle herders, shepherds and herdsmen as herdsmen. He writes that the cowherds are outside the towns and villages 'Deron' lived in They hunted wild animals and birds and protected the country by trapping harmful wild animals and birds in their nets. They used to catch wild animals and birds that ate the crops sown by the farmers.
(4.) Artisan: One class or caste was that of the artisan people. Some of these people made armor and some made other tools. The tools made by them were used by farmers and other businessmen.
(5.) Soldier: According to Megasthenes, there was also a class of soldiers in the society which was well organized and was ready for war. Warrior soldiers, and war elephants, horses etc. were followed by the king. At the time of peace, these people used to be engrossed in pleasure or used to lie in idleness. He was second in number.
(6.) Inspector: Megasthenes considered state inspectors and spies to be one. He writes that the inspectors used to give information about every activity in the empire to the king there and if there was no king, then to any royal official.
(7.) Amatya: Megasthenes has placed the ministers, treasurers and judges of the state in this category. The hero of the army and the chief ruler also came in this class. They looked after the affairs of the state and administered the administration and were most distinguished due to their high character and intelligence. Their number was the least.
This description of Megasthenes indicates that by this time all these classes (seven classes) of Indian society had taken the form of castes. Greek writer 'Diodorus' wrote- 'No one is allowed to marry outside his caste, or to pursue any occupation or craft which is not his own. No soldier could be a farmer and no craftsman could become a philosopher'
Comparison of description of Kautilya and Megasthenes
Both Kautilya and Megasthenes have described the Mauryan society. Kautilya mentions Chaturvarna but Megasthenes mentions seven classes. Megasthenes was familiar with the social structure of his country Greece (Greece) and neighboring Egypt (Egypt), where society was divided into many castes and classes.
Keeping the same social structure in mind, Megasthenes tried to divide the people of India into seven classes. Undoubtedly these seven types of people were present in the then Indian society, but Megasthenes could not understand the Indian Varna system.
Those whom Megasthenes called philosophers were actually called Brahmins and Shramanas in the society of that time. In that class whom Megasthenes wrote as farmers, they were Vaishyas and Shudras who lived by agriculture. The cowherds or shepherds mentioned by Megasthenes, Kautilya in Arthashastra have been called Vaishyas and Shudras, whose occupation was animal husbandry. Artisans were considered in India in Shudra Varna and soldiers were kept in Kshatriya Varna.
In Kautilya's Arthashastra, a detailed description has been given of ministers, spies and esoteric men who were very important for governance. Megasthenes considered a separate class of rulers, but these individuals were usually from the Brahmin and Kshatriya varna. In fact, the Indian society described by Megasthenes has no conflict with Kautilya's Chaturvarnya, but only a difference of classification.
Varna based judicial system in Maurya period
The social status of the four varnas was not the same in Mauryan Indian society. 'punishment' criminals by courts While giving and their 'testimony' His character was kept in mind while taking it. If a person of higher caste said abusive language to a person of lower caste, he was punished less, whereas if a person of lower caste said abusive words to a person of higher caste, he was given more punishment.
If a Kshatriya abused a Brahmin, he had to pay a three-pana fine, but if a Vaishya had committed the same offense, he had to pay a six-pana fine, and a Shudra had to pay a nine-pana fine for the same offense. If a Brahmin said abusive words to a Shudra, he had to pay only two pana fine, for abusing a Vaishya by a Brahmin there was a system of fine and six pana for abusing a Kshatriya.
There were also some crimes for which the upper caste people were punished severely. If a Shudra sells or keeps any of his minor relatives as slaves, there was a provision for twelve panas for him, but if the same offense is committed by a Vaishya, twenty-four panas and forty-eight and sixty-six panas for the Kshatriya and Brahmin respectively. Punishment was arranged.
Kautilya's Arthashastra mentions many such crimes in which different punishments were arranged for the same crime for the people of different varnas. When a Brahmin testified in court, he had to take an oath to speak only the simple truth, while arrangements were made for persons of other Varnas to take more stringent oaths.
Status of Shudra Varna in Maurya Period
In the Maurya period, the castes like Kumbhakar (Potter), Tantuvay (Weaver), Rajak (Dhobi), Tutnavaya (Tailor), Suvarnakar (Goldsmith), Karmar (Blacksmith), Lohkaru, Kuttak (Carpenter) etc. There were rules and customs which were accepted by the state institution. Kautilya has considered these castes in the Shudra Varna, but in the Maurya era the social status of the Shudras was not inferior.
They were a part of Aryan caste and society, they were not untouchable and had a higher and different status from the Chandalas, Mlechchas etc. In the Maurya era, along with different types of craftsmen, farmers, Kushilvas and cattle-keepers were also considered under the Shudra varna, but their position in the society was not inferior and they were not only engaged in the service of the Dwij-community, but remained independent in their own right. Also used to do business.
Antavasayi:The status of some people in the Maurya era was inferior to that of Shudras. He should be 'Antavasayee' Used to say Later, those who were called Atyanja, Untouchable and Untouchable, they were probably the descendants of these inmates.
Chandala:'Chandalas' in Mauryan society Status of 'Shudras' She was inferior and the society looked down upon her. चाण्डालों के लिए व्यवस्था की गई थी कि वे नगरों से बाहर शमशान के समीप निवास करें। ‘चित्तसम्भूत जातक’ के अनुसार चाण्डाल वेश बदल कर तक्षशिला में शिक्षा प्राप्त किया करते थे।
निष्कर्ष
इस प्रकार हम देखते हैं कि मौर्य युग में भारतीय समाज का मुख्य आधार चातुर्वण्य था। चारों वर्णों के ‘स्वधर्म’ निश्चित थे और प्रत्येक व्यक्ति के लिए अपने ‘स्वधर्म’ में स्थिर रहना उपयोगी एवं आवश्यक माना जात था। समाज में ब्राह्मणों की स्थिति सर्वोच्च और सम्मानित थी तथा राज्य-शासन पर उनका प्रभाव था। मन्त्री, पुरोहित आदि राजकीय पदाधिकारी प्रायः ब्राह्मण वर्ण के हुआ करते थे और वे राजा को धर्म और मार्यादा में रखने का कार्य करते थे किंतु मौर्य युग में वर्ण-व्यवस्था सूत्र-ग्रन्थों में हुए वर्णन जैसी कठोर नहीं थी।