“Social Classes: varṇa”

International Journal of Novel Research and Development, 2018

This paper examines the complexity of the interconnection of varna and caste systems in Indian society. It reflects the complexities of the traditions of different caste groups and the system that regulates their relationship with each other. It will also reflect on the modes where they turn slightly flexible and become harshly rigid. The concept of community no longer exists. However, it is a stronger claim but is made while stressing the importance of the social Purushārtha Sādhana. Both terms (caste and varna) are used interchangeably. However, a question regarding their meaning would need an entire book to be written. Both words are too ambiguous, especially for non-Indians or non-Hindus, though everyone, including Hindus and Indians, may find it challenging to distinguish between them.

Asian Ethnicity, 2015

International Journal of Research in Social Sciences, 2015

Hierarchy and inequality are deeply rooted in Indian tradition. They are found in practice in the form of unequal placement of caste and class groups in the civilizing system of Indian society. The notions of dharma (normative order), karma (personnel moral commitment) and jāti (caste) that constitute the basic principles of Indian culture, making the Indian cultural tradition a unique cultural tradition, are also the principles of hierarchy and social stratification. In this paper, an attempt has been made to present a comprehensive and investigative view of different scholars concerning the deep-rooted traditional characteristics of caste in Indian society.

American International Journal of Research in Humanities, Arts and Social Sciences, 2015

The presence of hierarchy and inequality within Indian tradition is a prominent aspect that manifests through the unequal positioning of caste and class groups within the societal framework. This intricate connection is observed in the way dharma (normative order), karma (personal moral commitment), and jāti (caste) - the foundational tenets of Indian culture - simultaneously shape the distinctiveness of Indian cultural heritage and lay the groundwork for social hierarchy. This research paper delves into an extensive and exploratory assessment of diverse scholarly perspectives aimed at illuminating the deeply entrenched traditional facets of caste within Indian society.

Academia Letters, 2021

Annals of Multi-Disciplinary Research, ISSN 2249–8893, Volume 8, Issue I, , 2018

The early Indian society and the social organization was based on scientific principles. It was well calculated to insure progress without partly strife. There was no accumulation of wealth in one segment of society, leaving the other segment of early medieval Indian society in destitute poverty, no social focus stimulating the increase of the wealth of the one and the poverty of the other, as it the tendency of modern people. In early medieval the social change has come and the social life of this particular time period was also influenced. The condition of social life of early medieval India under Harsha perhaps knows more that of any other period before the time of Al Beruni and the first Muslim conquest. The varṇāśram avyastha has worked as a compulsory and inseparable foundation in the glorious house of the Indian social structure. It is almost universally accepted as one of the most eminent and outstanding characteristics of the early medieval society. The varṇas of the society are based on the unique and special character. They, in fact, cannot be identified with any other social structure of the world. Certain scholars and sociologists have also pointed out that the social classes similar to the varṇa were in existence in European Society. Lundwing and Senart maintain that Iranian Society was also divided into four classes (Pistras) which significantly correspond to our varṇa. According to them Athrasvas (Priests), the Rathaeṣthas (Warriors), the Vasstriyas Fshoyants (family chiefs) and the Huitis (labourers) of the earliest Iranian society respectively correspond to the Brāhmaṇas, the Kṣatriyas, and the Sūdras of the Indian Society. R. C. Majumdar 1 regards this correspondence correct; but the conclusion of the learned scholar is not based on conclusive and satisfactory arguments. The notable uniqueness of our social order is as based on Varṇa and Āśrama, makes it originally and fully Indian. Comparisons and Parallels are always there, but our varṇāśrama vyavstha is typically ours. The very expression of the varṇāśrama dharma is a significant and meaningfully true synonym for Hinduism and it has worked as a basic factor of our social organisation and has played a notable role in the preservation, exposition, continuation and popularization of our social, cultural, philosophical, moral, aesthetical, religious and spiritual values of life. The period under review witnessed the ascendancy of varṇāśrama dharma, the revival of Hinduism, which had taken place under the Imperial Gupta, was completely accomplished in the sixth and seventh centuries A. D. Another outstanding feature of this period is that Hinduism gradually and steadily displaced Buddhism, which could never regain the predominance it enjoyed under Asoka and Kaniska. Thus, the strongest challenge to varṇāśrama dharma was silenced completely. 2 The importance of a person in that society was based on varṇa system. According to Bana, 'a person who is Brāhmaṇa by birth, but didn't have knowledge still be respected'. 3 It was expected from the kings that they will be respected Brāhmaṇas and gave him grants with free hands. The Brāhmaṇas, as usual, occupied the highest social status along with certain privileges in the society. Since all rules and regulations governing social behaviour, religious ceremonies and daily duties were prescribed by them, their life, too, was bound by laws, laid

H-Net Online, 2019

This book is an example of how well cultural history can be written along with a critical analysis of textual sources. This book explores the various facets of the Hindu Brahmin identity and its relevance in the present. This book is a great resource for scholars of Sanskrit, Hinduism, mythology, social stratification, folklore, performance, translation, cultural studies, and Indian studies in general, and for scholars of Viśvāmitra in particular.