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history 3

Detailed explanation of history 3 unit for BALLB Subject.

Uploaded by

sunilempire19
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as TXT, PDF, TXT or read online on Scribd
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11.

28 14:24
UNIT-III History

1. Status and position of women in Ancient India-Marriage, property rights,


Divorce,
Widowhood and prostitution
2. Social Organisations and Economic structure in Ancient India
3. Concept of Dharma and Law-Meaning, Characteristics, Inter-relationship and
application.

1. Status and Position of Women in Ancient India

The status and position of women in ancient India underwent significant changes
over different periods, influenced by socio-religious and economic factors. Here's
an overview:

Marriage

Rigvedic Period:

Women had a relatively high status and could choose their life partners through
swayamvara.

Monogamy was the norm, but polygamy existed among the elite.

Later Vedic Period:

Marriage became more institutionalized and sacramental, with women’s roles limited
to being good wives and mothers.

Child marriage and arranged marriages began to emerge.

Post-Vedic Period:

Women's autonomy in marital decisions declined significantly. Practices like dowry


and sati started taking root during later periods.

Property Rights

During the Rigvedic period, women had some property rights and could inherit
property from their fathers or husbands.

Later, their rights were curtailed. Women were often excluded from inheritance, and
property was controlled by male family members.

Exceptions existed for widows and certain elite women who could manage family
estates.

Divorce

Divorce was generally not permitted, as marriage was seen as a sacred and
indissoluble bond.

Instances of separation were rare and often stigmatized.

Widowhood

In the early Vedic period, widows could remarry and lead a normal life.
In later periods, remarriage was discouraged, especially among upper castes. Widows
were subjected to social isolation and austerity.

Prostitution

Courtesans or ganikas were a recognized part of society, often well-educated in the


arts and literature.

In urban centers, prostitution was institutionalized and taxed, with certain


courtesans achieving high social standing due to their cultural contributions.
---

2. Social Organizations and Economic Structure in Ancient India

Social Organization

The social fabric of ancient India was predominantly hierarchical and shaped by
religion, rituals, and the caste system.

Caste System (Varna):

Society was divided into four varnas: Brahmins (priests), Kshatriyas (warriors),
Vaishyas (merchants), and Shudras (laborers).

Over time, the varna system became rigid, solidifying into the hereditary caste
system (jati).

Role of Family:

The family was patriarchal, and the eldest male was the head. Joint families were
common.

Women were expected to manage households, and their roles were restricted to
domestic and religious spheres.

Education and Culture:

Education was provided by gurukulas, primarily for boys, although some women like
Gargi and Maitreyi were known for their learning.

Knowledge was largely oral, with texts like the Vedas and Upanishads being central.

Economic Structure

The economy in ancient India transitioned from a pastoral base to agrarian and
urban-industrial systems over time.

Agriculture:

The primary occupation, with crops like rice, wheat, barley, and cotton being
cultivated.

Irrigation systems were developed during the later Vedic and Mauryan periods.

Trade and Commerce:

Ancient India had robust internal and external trade networks, with goods like
spices, textiles, and jewelry exported to regions like Mesopotamia, Rome, and
China.
Coins (punch-marked) became prevalent in the post-Vedic period, aiding trade.

Crafts and Industries:

Textile production, metallurgy, pottery, and bead-making were important industries.

Guilds (shrenis) played a key role in organizing crafts and commerce.

Taxation and Revenue:

Revenue was collected from agriculture, trade, and industry, often in kind during
earlier periods and in cash later.

The state also controlled forests and mines, using these resources for military and
economic purposes.
---

3. Concept of Dharma and Law

Meaning of Dharma

Dharma is a central concept in Indian philosophy, often translated as duty, law,


righteousness, or moral order.

It encompasses both individual conduct and the broader principles of societal


order.

Derived from the Sanskrit root “dhri”, meaning to sustain, dharma signifies that
which upholds the cosmic and social order.

Characteristics of Dharma

1. Universality:
Dharma is applicable to all beings, though its specific duties vary by age, gender,
and caste.

2. Flexibility:
Dharma adapts to changing times and circumstances (yuga-dharma).

3. Contextual Nature:
Different types of dharma include:

Sadharana Dharma: Universal moral principles like truth and non-violence.

Varnashrama Dharma: Duties specific to one’s caste (varna) and stage of life
(ashrama).

4. Spiritual and Social Dimensions:


Dharma governs individual conduct and social institutions, ensuring harmony and
stability.

Law in Ancient India

Law in ancient India was deeply intertwined with the concept of dharma and was
codified in texts like the Dharmashastras and Arthashastra.

Sources of Law:
Shruti: Vedas and Upanishads, considered divine revelations.

Smriti: Secondary texts like Manusmriti and Yajnavalkya Smriti.

Customs and Practices: Local customs (achara) were recognized as valid laws.

Characteristics of Ancient Indian Law:

1. Religious Basis:
Laws were considered divinely ordained and were aimed at maintaining cosmic order.

2. Caste and Gender Bias:


Legal rights and punishments varied based on caste and gender, often favoring upper
castes and men.

3. Restorative Justice:
Emphasis was placed on restoring harmony rather than punitive measures.
Interrelationship between Dharma and Law

Dharma served as the philosophical foundation for law, dictating ethical and moral
conduct.

While dharma was a broad, spiritual concept, law (vyavahara) dealt with specific
legal disputes and governance.

The two were seen as complementary, with law ensuring the practical enforcement of
dharma.

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