70-590: Nagar Brahmin is a Brahmin subcaste from the Indian state of Gujarat . Author T. Sasaki writes, amongst Brahmins of Gujarat , Nagar Brahmins were the most prominent subdivision in the political , economic and social activities of this region both before and during the British Raj . They have occupied important administrative posts in the courts during the time of the Gujarat Sultanate and
140-1047: A Brahmin family, Ramananda welcomed everyone to spiritual pursuits without discriminating anyone by gender, class, caste or religion (such as Muslims). He composed his spiritual message in poems, using widely spoken vernacular language rather than Sanskrit, to make it widely accessible. The Hindu tradition recognises him as the founder of the Hindu Ramanandi Sampradaya , the largest monastic renunciant community in Asia in modern times. Other medieval era Brahmins who led spiritual movements without social or gender discrimination included Andal (9th-century female poet), Basava (12th-century Lingayatism), Dnyaneshwar (13th-century Bhakti poet), Vallabha Acharya (16th-century Vaishnava poet), Chaitanya Mahaprabhu (14th-century Vaishnava saint) were among others. Many 18th and 19th century Brahmins are credited with religious movements that criticised idolatry . For example,
210-606: A Buddhist kingdom, states Leider, may have been because Hindu texts provide guidelines for such social rituals and political ceremonies, while Buddhist texts do not. The Brahmins were also consulted in the transmission, development and maintenance of law and justice system outside India. Hindu Dharmasastras , particularly Manusmriti written by the Prajapati Manu, states Anthony Reid, were "greatly honored in Burma (Myanmar), Siam (Thailand), Cambodia and Java-Bali (Indonesia) as
280-679: A Vedic-era upanishad meaning "nourisher" and associates it with the creation of earth and production activities that nourishes the whole world, and the text calls this Pusan as Shudra. The term Pusan , in Hindu mythology, is the charioteer of the sun who knows the paths thereby bringing light, knowledge and life to all. The same word pusan is, however, associated in a Brahmana text to Vaishya . The ancient Hindu text Arthashastra states, according to Sharma, that Aryas were free men and could not be subject to slavery under any circumstances. The text contrasts Aryas with Shudra , but neither as
350-569: A hereditary slave nor as an economically closed social stratum in a manner that the term Shudra later was interpreted. According to Rangarajan, the law on labour and employment in Arthashastra has led to a variety of different interpretations by different translators and commentators, and "the accepted view is that slavery, in the form it was practised in contemporary Greece, did not exist in Kautilyan India". Kautilya argued for
420-527: A marker that the text is likely a medieval-era text. The traditional occupation of Shudra as described by Ghurye is agriculture, trade and crafts. However, this categorisation varies by scholar. As per Drekmeier state "Vaishya and Shudra actually shared many occupations and were frequently grouped together". The Arthashastra mentions Shudra as artisans while the Vishnusmriti (3rd century) states all arts to be their occupational domain. In contrast,
490-525: A professor of Sanskrit and Religious studies, state, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality". According to Vijay Nath, in the Markandeya Purana (250 CE), there are references to Brahmins who were born into
560-706: A teacher, author, strategist, philosopher, economist, jurist, and royal advisor, who assisted the first Mauryan emperor Chandragupta Maurya in his rise to power and is widely credited for having played an important role in the establishment of the Maurya Empire . Historical records from mid 1st millennium CE and later, suggest Brahmins were agriculturalists and warriors in medieval India, quite often instead of as exception. Donkin and other scholars state that Hoysala Empire records frequently mention Brahmin merchants who "carried on trade in horses, elephants and pearls" and transported goods throughout medieval India before
630-518: Is a varna ( caste ) within Hindu society. The other three varnas are the Kshatriya , Vaishya , and Shudra . The traditional occupation of Brahmins is that of priesthood ( purohit , pandit , or pujari ) at Hindu temples or at socio-religious ceremonies, and the performing of rite of passage rituals, such as solemnising a wedding with hymns and prayers. Traditionally, Brahmins are accorded
700-612: Is a quasi-caste purana for the Vadnagar Nāgars. It was partly composed before the late 13th century up to circa 17th century and was added to the existing Skanda Purāṇa , as part of a wider trend of adding mainly unrelated khaṇḍas to the text. The text extols the holy sites around Vaḍanagara (historically known as Ānarta, Ānandapura, and Camatkārapura). The Nāgars are divided into two sections: Gr̥hasthas who had received land grants from kings and did not have to work as priests, and Bhikṣus who earn money through alms from priesthood. In
770-603: Is in the Rigveda , occurs once, and the hymn is called Purusha Sukta . According to a hymn in Mandala 10 , Rigveda 10.90.11-2, Brahmins are described as having emerged from the mouth of Purusha , being that part of the body from which words emerge. The Purusha Sukta varna verse is now generally considered to have been inserted at a later date into the Vedic text, possibly as a charter myth . Stephanie Jamison and Joel Brereton,
SECTION 10
#1732780899305840-465: Is it found in any Vedanga literature such as the Shrauta-sutras or Grihya-sutras. The word is almost entirely missing, in any context, from ancient Sanskrit literature composed before the last centuries of the 1st millennium BCE, and it scarcely appears in the dharmasutras. Increasing mentions of it appear in the dharmasastras of mid to late 1st millennium CE. The presence of the word dvija is
910-462: Is its shortest section. Sections–of the Manusmriti state eight rules for Vaishyas and two for Shudras. Though Manusmriti says Brahmins may seize property from sudra because Sudra owns nothing. Sudra shouldnt accumulate wealth as if he becomes wealthy he might harass brahmin. In sections 10.43 - 10.44, Manu lists Kshatriya tribes who, neglecting the priests and their rites, had fallen to
980-457: Is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality". Historian Ram Sharan Sharma states that "the Rig Vedic society was neither organized on the basis of social division of labour nor on that of differences in wealth... [it]
1050-530: Is one of the four varnas of the Hindu class and social system in ancient India . Some sources translate it into English as a caste , or as a social class. Theoretically, Shudras constituted a class like workers. According to Richard Gombrich 's study of Buddhist texts , particularly relating to castes in Sri Lankan Buddhist and Tamil Hindu society, also "The terms Vaisya and Sudra did not correspond to any clear-cut social units, even in
1120-711: Is preliminary, at best. Most Sanskrit works are a-historic or, at least, not especially interested in presenting a chronological account of India's history. When we actually encounter history, such as in Rajatarangini or in the Gopalavamsavali of Nepal, the texts do not deal with brahmins in great detail. According to Kalhana 's Rajatarangini (12th cent. CE) and Sahyadrikhanda (5th–13th cent. CE) of Skandapurana, Brahmins are broadly classified into two groups based on geography. The northern Pancha Gauda group comprises five Brahmin communities, as mentioned in
1190-434: Is rarely mentioned in the extensive medieval era records of Andhra Pradesh , for example. This has led Cynthia Talbot, a professor of history and Asian studies, to question whether varna was socially significant in the daily lives of this region. The mention of jati is even rarer, through the 13th century. Two rare temple donor records from warrior families of the 14th century claim to be Shudras. One states that Shudras are
1260-555: The 7th century . Also, an "outcaste" who entered the profession of agriculture would be absorbed in the Shudra varna. The Shudra, states Marvin Davis, are not required to learn the Vedas . They were not dvija or "twice-born", and their occupational sphere stated as service ( seva ) of the other three varna. The word Dvija is neither found in any Vedas and Upanishads , nor
1330-670: The Mughal Empire . The Nagar Brahmins originate in Vadnagar , in northern Gujarat , but are now mostly concentrated in Kathiawar . The name 'Nagar' is also believed to have come from their geographic origin, Vadnagar. The Brahmins mentioned in the Nidhanpur and Dubi inscriptions of king Bhaskaravarman bore surnames "which are at present used by Kayasthas of Bengal and Nagara Brahmins of Gujarat ", and historians suggest
1400-610: The Nāgarakhaṇḍa the Nāgars are divided into Nāgars who live in the city, and Bāhyas who had to live outside (often due to excommunication). The Vaḍanagara Praśasti states that in the time of King Kumārapāla , a wall was built around the town for the protection of the "viprapura" ("Brāḥmaṇa town"). According to the Vastupāla Carita of Jinaharṣa Gaṇi, the Vāghela king Vīsaladeva formed
1470-477: The Parasarasmriti and other texts state that arts and crafts are the occupational domain of all four varnas. Other sources state that this statement of occupations of Shudra is a theoretical discussion found in select texts, it is not historical. Other Hindu texts such as the epics, states Naheem Jabbar, assert that Shudras played other roles such as kings and ministers. According to Ghurye, in reality,
SECTION 20
#17327808993051540-424: The Rigveda was most likely compiled between c. 1500 BCE and 1200 BCE, John Muir in 1868 suggested that the verse that mentions the four varnas has "every character of modernness both in its diction and ideas". The Purusha Sukta verse is now generally considered to have been inserted at a later date into the Vedic text, possibly as a charter myth . According to Stephanie W. Jamison and Joel Brereton, "there
1610-566: The Upanayana , an initiation ritual, by the Brahmins. This claim has been contested by historians such as R. S. Sharma . Sharma criticised Ambedkar for relying solely on translations of texts for his information, and stated Ambedkar wrote the book with the sole purpose to prove Shudras were of high caste origin, which was very popular among the highly educated parts of the lower castes during that time period. Sri Aurobindo states Shudra and
1680-458: The vaishya from his thighs and the shudra from his feet. According to historian Ram Sharan Sharma , the purpose of this verse may have been to show that shudras had the same lineage as the other varnas and hence were a section of society in the Vedic period . On the other hand, it could also represent an attempt to provide a common mythical origin for the heterogenous Brahminical society. While
1750-623: The 14th-century. The Pāli Canon depicts Brahmins as the most prestigious and elite non-Buddhist figures. They mention them parading their learning. The Pali Canon and other Buddhist texts such as the Jataka Tales also record the livelihood of Brahmins to have included being farmers, handicraft workers and artisans such as carpentry and architecture. Buddhist sources extensively attest, state Greg Bailey and Ian Mabbett, that Brahmins were "supporting themselves not by religious practice, but employment in all manner of secular occupations", in
1820-437: The 3 wives of king Dasharatha, was a Shudra. Some of them even worked their way up to throne. The famous Chandragupta is traditionally known to be a Shudra. Among the Hindu communities of Bali, Indonesia, the Shudra (locally spelled Soedra ) have typically been the temple priests, though depending on the demographics, a temple priest may also be a Brahmin (Brahmana), Kshatriya (Ksatrya) or Vaishya. In most regions, it has been
1890-584: The Bengali Kaysathas may have originated from the same group as Nāgar Brahmins. During the rule of the Caulukya and Vāghela dynasties, the Nāgars held prestigious positions in royal courts along with Jains and other Brahmins. Their occupations included writing Sanskrit literature, performing Vedic rituals, and conducting royal funerals; they were also famed throughout India as pilgrimage officiants at tīrtha (holy water) sites. The Nāgara Khaṇḍa
1960-718: The Brahmins Raja Ram Mohan Roy led Brahmo Samaj and Dayananda Saraswati led the Arya Samaj . Some Brahmins formed an influential group in Burmese Buddhist kingdoms in 18th- and 19th-century. The court Brahmins were locally called Punna . During the Konbaung dynasty , Buddhist kings relied on their court Brahmins to consecrate them to kingship in elaborate ceremonies, and to help resolve political questions. This role of Hindu Brahmins in
2030-704: The Buddhist and other non-Hindu tradition is Mahano . Strabo cites Megasthenes, highlighting two Indian philosophical schools Sramana and Brahmana : Megasthenes makes a different division of the philosophers, saying that they are of two kinds, one of which he calls the Brachmanes , and the other the Sarmanes ... Patrick Olivelle states that both Buddhist and Brahmanical literature repeatedly define "Brahmin" not in terms of family of birth, but in terms of personal qualities. These virtues and characteristics mirror
2100-536: The Buddhist texts as few exceptions, but states Bronkhorst, only in the context of abstract divisions of society and it seems to "have remained a theoretical concept without any parallel in actual practice". Historian R. S. Sharma, after discussing several examples concludes that the dharmaśāstras did not allow the Shudras access to literacy but allowed them to learn arts and crafts such as elephant training, etc. He also adds that texts denied them Vedic education as it
2170-523: The Gupta Empire era and thereafter. However, the knowledge about actual history of Brahmins or other varnas of Hinduism in and after the first millennium is fragmentary and preliminary, with little that is from verifiable records or archaeological evidence, and much that is constructed from ahistorical Sanskrit works and fiction. Michael Witzel writes: Current research in the area is fragmentary. The state of our knowledge of this fundamental subject
Nagar Brahmin - Misplaced Pages Continue
2240-755: The Hindu community of Maharashtra , but also in the Sikh community. Sixty of his compositions were included by the Sikh Gurus of Punjab region as they compiled the Sikhism scripture the Guru Granth Sahib . Dr Bhim Rao Ambedkar , a social reformer, believed that there were initially only three varnas: the Brahmin , Kshatriya and Vaishya , and that the Shudras were the Kshatriyas who were denied
2310-892: The Mughals, later to the British Raj. The East India Company also recruited sepoys (soldiers) from the Brahmin communities of Bihar and Awadh (in the present day Uttar Pradesh) for the Bengal army . Many Brahmins, in other parts of South Asia lived like other varna, engaged in all sorts of professions. Among Nepalese Hindus, for example, Niels Gutschow and Axel Michaels report the actual observed professions of Brahmins from 18th- to early 20th-century included being temple priests, ministers, merchants, farmers, potters, masons, carpenters, coppersmiths, stone workers, barbers, and gardeners, among others. Other 20th-century surveys, such as in
2380-748: The Nāgars learned Persian and held important posts in royal courts. Similarly under British rule , the Nāgars learned English and held administrative posts. In the late 19th century, many leaders of the Gujarat Vernacular Society were Nāgars, along with Vaniyas . By the 19th century, the dialect of Gujarati as spoken by Nagar Brahmins in Ahmedabad had become the prestige dialect of Gujarati . Brahmin Traditional Brahmin ( / ˈ b r ɑː m ɪ n / ; Sanskrit : ब्राह्मण , romanized : brāhmaṇa )
2450-522: The Royal tradition of Thailand , particularly for the consecration and to mark annual land fertility rituals of Buddhist kings. A small Brahmanical temple Devasathan , established in 1784 by King Rama I of Thailand, has been managed by ethnically Thai Brahmins ever since. The temple hosts Phra Phikhanesuan (Ganesha), Phra Narai (Narayana, Vishnu), Phra Itsuan (Shiva), Uma , Brahma , Indra ( Sakka ) and other Hindu deities. The tradition asserts that
2520-447: The Shudra as a peasant. Shudras were described as the giver of grain and ancient texts describe a Shudra's mode of earning as being "by the sickle and ears of corn". The ancient precept, "Vedas are destroyer of agriculture and agriculture is destroyer of Vedas", is shown as one of the reasons as to why the Shudras were not allowed to learn Vedas. The fact that peasants were held as Shudras is also documented by Chinese traveller Xuanzang in
2590-481: The Shudra who typically make offerings to the gods on behalf of the Hindu devotees, chant prayers, recite meweda (Vedas), and set the course of Balinese temple festivals. Scholars have tried to locate historical evidence for the existence and nature of varna and jati in documents and inscriptions of medieval India. Supporting evidence for the existence of varna and jati systems in medieval India has been elusive, and contradicting evidence has emerged. Varna
2660-673: The Thai Brahmins have roots in Hindu holy city of Varanasi and southern state of Tamil Nadu, go by the title Pandita , and the various annual rites and state ceremonies they conduct has been a blend of Buddhist and Hindu rituals. The coronation ceremony of the Thai king is almost entirely conducted by the royal Brahmins. According to 2007 reports, Brahmins in India are about five per cent of its total population. The Himalayan states of Uttarakhand (20%) and Himachal Pradesh (14%) have
2730-642: The Vedas. Yajnavalkya Smriti in contrast, mentions Shudra students, and the Mahabharata states that all four varnas, including the Shudras, may hear the Vedas. Other Hindu texts go further and state that the three varnas – Brahmin, Kshatriya, Vaishya – may acquire knowledge from Shudra teachers, and the yajna sacrifices may be performed by Shudras. These rights and social mobility for Shudras may have arisen in times of lower societal stress and greater economic prosperity, periods that also saw improvement in
2800-536: The Vedic text's mention of Shudra and other varnas has been seen as its origin, and that "in the varna ordering of society, notions of purity and pollution were central and activities were worked out in this context" and it is "formulaic and orderly, dividing society into four groups arranged in a hierarchy". According to Sharma, the Shudra class originated from Indo-Aryans and non-Indo-Aryans who were relegated to that position due "partly through external and partly through internal conflicts". The word pusan appears in
2870-545: The ancient period, but various groups were subsumed under each term [...]; In medieval times (say AD 500–1500) though society was still said to consist of the four classes, this classification seems to have become irrelevant[.]" The word Shudra appears in the Rigveda and it is found in other Hindu texts such as the Manusmriti , Arthashastra , dharmaśāstras and jyotiḥśāstras . In some cases, Shudras participated in
Nagar Brahmin - Misplaced Pages Continue
2940-541: The branches of the Nāgars at a yajña (sacrifice) at Darbhavatīpura (modern Dabhoi ), the branches being the Vīsalanagara, Ṣaṭpadra, Kr̥ṣṇapura, Citrapura, and Praśnika branches. The subcastes of the Nagars are also known as Visnagarā, Sāṭhodarā, Kr̥ṣṇorā or Krasnora, Citroḍā, Praśnora. In the later periods many Nāgars also became financiers and moneychangers. During the rule of the Gujarat Sultanate and Mughal Empire ,
3010-412: The bravest, the other states that Shudras are the purest. Richard Eaton, a professor of history, writes, "anyone could become a warrior regardless of social origins, nor do the jati appear as features of people's identity. Occupations were fluid." Evidence shows, according to Eaton, that Shudras were part of the nobility, and many "father and sons had different professions, suggesting that social status
3080-603: The classical period of India. Some of the Brahmin occupations mentioned in the Buddhist texts such as Jatakas and Sutta Nipata are very lowly. The Dharmasutras too mention Brahmin farmers. According to Haidar and Sardar, unlike the Mughal Empire in Northern India, Brahmins figured prominently in the administration of Deccan sultanates . Under Golconda Sultanate Telugu Niyogi Brahmins served in many different roles such as accountants, ministers, in
3150-425: The conflicting stances within the Hindu texts, non-Hindu texts present a different picture about the Shudras. A Buddhist text, states Patton, "refers to Shudras who know the Vedas, grammar, Mimamsa , Samkhya , Vaisheshika and lagna ". According to Johannes Bronkhorst , a professor of Indology specialising in early Buddhism and Hinduism, the ancient Buddhist canon is predominantly devoid of varna discussions, and
3220-473: The coronation of kings, or were amatya "ministers" and rajas "kings" according to early Indian texts. The term śūdra appears only once in the Rigveda . This mention is found in the mythical story of creation embodied in the Puruṣasuktam . It describes the formation of the four varnas from the body of a primeval man . It states that the brahmin emerged from his mouth, the kshatriya from his arms,
3290-470: The defining documents of law and order, which kings were obliged to uphold. They were copied, translated and incorporated into local law code, with strict adherence to the original text in Burma and Siam, and a stronger tendency to adapt to local needs in Java (Indonesia)". The mythical origins of Cambodia are credited to a Brahmin prince named Kaundinya, who arrived by sea, married a Naga princess living in
3360-403: The difference that the latter was not sacerdotal. The Brahmins were expected to perform all six Vedic duties as opposed to other twice-borns who performed three. Historical records, state scholars, suggest that Brahmin varna was not limited to a particular status or priest and the teaching profession. Chanakya , a Brahmin born in 375 BCE, was an ancient Indian polymath who was active as
3430-521: The families of Raksasas . He posits that this is an indication that some Brahmins are immigrants and some are also mixed. According to Abraham Eraly , "Brahmin as a varna hardly had any presence in historical records before the Gupta Empire era" (3rd century to 6th century CE), when Buddhism dominated the land. "No Brahmin, no sacrifice, no ritualistic act of any kind ever, even once, is referred to" in any Indian texts between third century BCE and
3500-563: The flooded lands. Kaudinya founded Kambuja-desa, or Kambuja (transliterated to Kampuchea or Cambodia). Kaundinya introduced Hinduism, particularly Brahma, Vishnu, Shiva and Harihara (half Vishnu, half Shiva), and these ideas grew in southeast Asia in the 1st millennium CE. The Chams Balamon (Hindu Brahmin Chams) form a majority of the Cham population in Vietnam . Brahmins have been part of
3570-530: The hereditary occupation aspect of Shudra and other varnas was missing from large parts of India, and all four varnas (Brahmins, Kshatriyas, Vaishyas and Shudras) were agriculturalists, traders or became warriors in large numbers depending on economic opportunity and circumstantial necessities. According to Ghurye: Though theoretically the position of the Shudras was very low, there is evidence to show that many of them were well-to-do. Some of them succeeded in marrying their daughters in royal families. Sumitra, one of
SECTION 50
#17327808993053640-510: The highest percentage of Brahmin population relative to respective state's total Hindus. According to the Center for the Study of Developing Societies, in 2004 about 65% of Brahmin households in India earned less than $ 100 a month compared to 89% of Scheduled Tribes , 91% of Scheduled Castes and 86% of Muslims. Shudra Traditional Shudra or Shoodra ( Sanskrit : Śūdra )
3710-482: The highest ritual status of the four social classes, and they also served as spiritual teachers ( guru or acharya ). In practice, Indian texts suggest that some Brahmins historically also became agriculturalists , warriors , traders , and had also held other occupations in the Indian subcontinent. It seems likely that Kannauj and Middle country was the place of origin of majority of migrating Brahmins throughout
3780-583: The land themselves, many supplementing their income by selling their labour services to other farmers. Many of the prominent thinkers and earliest champions of the Bhakti movement were Brahmins, a movement that encouraged a direct relationship of an individual with a personal god. Among the many Brahmins who nurtured the Bhakti movement were Ramanuja , Nimbarka , Vallabha and Madhvacharya of Vaishnavism, Ramananda , another devotional poet sant . Born in
3850-434: The late first century CE. He also states that "The absence of literary and material evidence, however, does not mean that Brahmanical culture did not exist at that time, but only that it had no elite patronage and was largely confined to rural folk, and therefore went unrecorded in history". Their role as priests and repository of sacred knowledge, as well as their importance in the practice of Vedic Shrauta rituals, grew during
3920-485: The medieval centuries. Coming from Kannauj is a frequent claim among Brahmins in areas distant from Madhyadesha or Ganges heartland. The term Brahmin appears extensively in ancient and medieval Sutras and commentary texts of Buddhism and Jainism . Modern scholars state that such usage of the term Brahmin in ancient texts does not imply a caste, but simply "masters" (experts), guardian, recluse, preacher or guide of any tradition. An alternate synonym for Brahmin in
3990-544: The new British rulers. They were the first community to take up Western education and therefore dominated lower level of British administration in the 19th century. Similarly, the Tamil Brahmins were also quick to take up English education during British colonial rule and dominate government service and law. Eric Bellman states that during the Islamic Mughal Empire era Brahmins served as advisers to
4060-553: The revenue administration, and in the judicial service. The Deccan sultanates also heavily recruited Marathi Brahmins at different levels of their administration. During the days of Maratha Empire in the 17th and 18th century, the occupation of Marathi Brahmins ranged from being state administrators, being warriors to being de facto rulers as Peshwa . After the collapse of Maratha empire, Brahmins in Maharashtra region were quick to take advantage of opportunities opened up by
4130-479: The rights of Shudras and all classes to participate as warriors. Roger Borsche says that this is so because it is in the self-interest of the ruler to "have a people's army fiercely loyal to him precisely because the people had been treated justly". The Manusmriti predominantly discusses the code of conduct (dharma rules) for the Brahmins (priestly class) and the Kshatriyas (king, administration and warrior class). The text mentions Shudras and Vaishyas, but this part
4200-569: The social conditions of women. Medieval era texts such as Vajrasuchi Upanishad discuss varna and include the term Shudra. According to Ashwani Peetush, a professor of philosophy at the Wilfrid Laurier University, the Vajrasuchi Upanishad is a significant text because it assumes and asserts that any human being from any social background can achieve the highest spiritual state of existence. Outside of
4270-627: The south of the Vindhya mountain range. The term "Dravida" too has territorial, linguistic and ethnological connotations, referring to southern India, the Dravidian people, and to the Dravidian languages of southern India. The Pancha Dravida Brahmins are: The Dharmasutra and Dharmashastra texts of Hinduism describe the expectations, duties and role of Brahmins. According to Kulkarni, the Grhya-sutras state that Yajna , Adhyayana (studying
SECTION 60
#17327808993054340-407: The state of Uttar Pradesh , recorded that the primary occupation of almost all Brahmin families surveyed was neither priestly nor Vedas-related, but like other varnas, ranged from crop farming (80 per cent of Brahmins), dairy, service, labour such as cooking, and other occupations. The survey reported that the Brahmin families involved in agriculture as their primary occupation in modern times plough
4410-415: The status of Shudras. These are: Pundrakas , Codas, Dravidas , Kambojas , Yavanas , Sakas , Paradas , Pahlavas , Chinas , Kiratas , Daradas and Khasas . According to Laurie Patton , a professor of religion specialising in early Indian religions, the rights and status of Shudra vary widely across early Indian texts. The Apastamba Grhysutra excludes the Shudra students from hearing or learning
4480-637: The text, residing north of the Vindhya mountain range . Historically, the Vindhya mountain range formed the southern boundary of the Āryāvarta , the territory of the ancient Indo-Aryan peoples , and Gauda has territorial, ethnographic and linguistic connotations. Linguistically, the term "Gauda" refers to the Sanskrit-derived languages of northern India. The Pancha Gauda Brahmins are: Subcastes of Gaur Brahmins are: Subcastes of Kanyakubja Brahmins are: The Pancha Dravida Brahmins reside to
4550-510: The values cherished in Hinduism during the Sannyasa stage of life, or the life of renunciation for spiritual pursuits. Brahmins, states Olivelle, were the social class from which most ascetics came. The term Brahmin in Indian texts has also signified someone who is good and virtuous, not just someone of priestly class. The earliest inferred reference to "Brahmin" as a possible social class
4620-494: The varnas are rarely referred to in its ancient discourses. The Buddhist texts do not describe the Indian society as divided into the four varṇas of "Brahmins, Ksạtriyas, Vaiśyas and Śūdras". Instead, states Bronkhorst, the bulk of society is described as consisting of "householders" (Pāli: gahapati ), without internal distinctions. Even where the Brahmins are mentioned in such a context, they too are referred to as householders, or Brāhmaṇa-gahapati . The term vaṇṇa does appear in
4690-427: The vedas and teaching), dana pratigraha (accepting and giving gifts) are the "peculiar duties and privileges of brahmins". John Bussanich states that the ethical precepts set for Brahmins, in ancient Indian texts, are similar to Greek virtue-ethics, that "Manu's dharmic Brahmin can be compared to Aristotle's man of practical wisdom", and that "the virtuous Brahmin is not unlike the Platonic-Aristotelian philosopher" with
4760-622: Was believed to impede agriculture and vice versa. While the other varnas showed varying degrees of literacy, the Shudras were generally illiterate. The social reformer Jyotirao Phule blamed the deterioration of the Shudras on illiteracy and emphasised education for them. Phule stated: For want of education intellect deteriorated, for want of intellect morality decayed, for want of morality progress stopped, for want of progress wealth vanished, for want of wealth Shudra perished and all these sorrows sprang from illiteracy Traditionally, Shudras were peasants and artisans . The ancient texts designate
4830-495: Was earned, not inherited" in the Hindu Kakatiya population in the Deccan region between the 11th and 14th centuries. According to Johannes Bronkhorst, none of Ashoka's inscriptions mention the terms Kshatriyas, Vaishyas or Shudras, and only mention Brahmins and Śramaṇas . Several popular medieval era Bhakti movement poet-saints and religious leaders were born in a Shudra family. Examples include Tukaram and Namdev . The compositions of Namdev have been popular not only in
4900-441: Was primarily organised based on kin, tribe and lineage." According to Sharma, nowhere in the Ṛgveda or Atharvaveda "is there any evidence of restrictions regarding food and marriage either between the Dasa and Aryan, or between the Shudra and the higher varnas". Further, adds Sharma, in late Atharva Veda, "Shudra does not come in for notice, probably because his varna did not exist at that stage". According to Romila Thapar ,
#304695