The social and economic status of North India during the religious movement in 600 BC
The era of the sixth century BC is associated with the development of new religions. In this period, the opposition to the ritualistic conservative views of the Brahmins was continuously increasing. For this reason, many non-religious religious movements arose, among them Buddhism and Jainism were organized and popular Developed in the form of religions. The promoters of both religions have given enough emphasis on physical and mental work. And opposed animal sacrifice, from which they began to collide with intriguing Brahminical ideas. The propaganda of the principle of violence helped for the first time in the upliftment of agriculture, because in the same area as the number of people living under a classmate, Farming could help in the upbringing of more than ten times the number of people. But in the Jain religion, unnecessary on the principle of non-violence Farmers were not encouraged by giving their voice, Because the possibility of the death of worm-makodo in farming could not be ruled out. Mahavir's ideas were not accepted by such artisans and artisans who had the risk of death of other animals in their business. The limits of personal property determined by the jains It has been said that this limitation only prohibits the right to property. Therefore, followers of Jain religion mainly prepare Only the merchandise has given priority and adopted Mahajan's business. It clearly shows why Jainism was so much associated with urban culture and maritime trade.
Buddhist religion was more liberal in terms of emphasis on the propagation of non-violence principles. Although Buddhism avoided the killing of the creature clearly, however, he never stopped eating his followers from eating meat, but according to the It was that the meat was bitten by a non-Buddhist butcher. However, Buddha has emphasized not to kill animals. It has been eaten in Buddhist texts that should protect the animals Because they are our friends like the parents and relatives and agriculture is dependent on them. In the long run, Raja Mahavitjit has been advised by the priest that he should provide seeds, animals and tools to the farmers. Thus, unlike Jainism, Buddhism has created agriculture And paid full attention to the then needs of the people, so the people of the village accepted it.
Both Buddhism and Jainism have adopted the same approach towards trade. Right of trade and agriculture in ancient Brahmanical texts has been given to Vaishyas, who got third position in social theology. In Brahmanical times, Brahmin could have been in business, but They could not trade in liquids, aromatic materials, textiles, butter, food etc. Exactly these itemsThose who lived in the business were seen by the ancient method producers. The resident and organ residents were considered to be from the social perspective, Because they used to trade barricaded items. Bowdhayaan has condemned the sea journey as a sin. But in contrast, Buddhist texts have accepted the journey of the sea. Buddh has adopted favorable attitude towards trade. He and the Sangh From the orphanage and many other Aamir merchants, there was abundant donation in the form of donations. Looking at the Brahminical view, the budding tradeFor society, it was natural that he should turn to Buddhism for support.
The use of trade and money strengthened Mahajan's business and usury, but the authors of theology did not support these new practices. An ancient method maker, Apstamb, said that in exchange for interest, The Brahmins should not accept the food of those who are living on the laborer's labor. He further says that the people going to the bankers Hmn is defined to justify the banking business for Vaishyas the Chahiyekbudhayn atone for their sins and equitable livelihood condemned usurer Brahmins Kikadi Buddhgrnthon and equitable Karma Karma, But they did not condemn usury. On the other hand, there was a close relationship between the Buddha and possibly the hard-earned moneylenders, who were lending on the other side. The Buddha also advised the householders to pay their debts, In other words, Buddhism has been indirectly, indirectly, in a different form than Hinduism, usury , Which was a special feature of the business economy of Gangagatti. The era of the 6th century BC is associated with the development of new religions. In this period, the protest of conservative conservative views of the Brahmins was continuously rising. For this reason A lot of nonviolent religious movements arose, Of these, Buddhism and Jainam developed into organized and popular religions. The promoters of both religions gave due emphasis on physical and mental work. They rejected the dominance of the Vedas and opposed the animal sacrifice, from which they began to collide with hardline Brahminical ideas. The promotion of principle of violence helped in the upliftment of agriculture for the first time because a section under the Veterinary Economy The inside Il people, did not get the same area may help him in even more people to feed than ten times the number of Farming Promotion! But farmers from unnecessary stress on non-violence theory in Jainism, Because the possibility of the death of worm-makodo in farming could not be ruled out. Mahavir's ideas were not accepted by such artisans and artisans who had the risk of death of other animals in their business. The limits of personal property determined by the jains It has been said that this limitation only prohibits the right to property. Therefore, followers of Jain religion mainly prepareOnly the merchandise has given priority and adopted Mahajan's business. It clearly shows why Jainism was so much associated with urban culture and maritime trade.
Buddhist religion was more liberal in terms of emphasis on the propagation of non-violence principles. Although Buddhism avoided the killing of the creature clearly, however, he never stopped eating his followers from eating meat, but according to the It was that the meat was bitten by a non-Buddhist butcher. However, Buddha has emphasized not to kill animals. It has been eaten in Buddhist texts that should protect the animals Because they are our friends like the parents and relatives and agriculture is dependent on them. In the long run, Raja Mahavitjit has been advised by the priest that he should provide seeds, animals and tools to the farmers. Thus, unlike Jainism, Buddhism has created agriculture And paid full attention to the then needs of the people, so the people of the village accepted it.
Both Buddhism and Jainism have adopted the same approach towards trade. Right of trade and agriculture in ancient Brahmanical texts has been given to Vaishyas, who got third position in social theology. In Brahmanical times, Brahmin could have been in business, but They could not trade in liquids, aromatic materials, textiles, butter, food etc. Exactly these itemsThose who lived in the business were seen by the ancient method producers. The resident and organ residents were considered to be from the social perspective, Because they used to trade barricaded items. Bowdhayaan has condemned the sea journey as a sin. But in contrast, Buddhist texts have accepted the journey of the sea. Buddh has adopted favorable attitude towards trade. He and the Sangh From the orphanage and many other Aamir merchants, there was abundant donation in the form of donations. Looking at the Brahminical view, the budding tradeFor society, it was natural that he should turn to Buddhism for support.
The use of trade and money strengthened Mahajan's business and usury, but the authors of theology did not support these new practices. An ancient method maker, Apstamb, said that in exchange for interest, The Brahmins should not accept the food of those who are living on the laborer's labor. He further says that the people going to the bankers Hmn is defined to justify the banking business for Vaishyas the Chahiyekbudhayn atone for their sins and equitable livelihood condemned usurer Brahmins Kikadi Buddhgrnthon and equitable Karma Karma, But they did not condemn usury. On the other hand, there was a close relationship between the Buddha and possibly the hard-earned moneylenders, who were lending on the other side. The Buddha also advised the householders to pay their debts, In other words, Buddhism has been indirectly, indirectly, in a different form than Hinduism, usury , Which was a special feature of the business economy of Gangagatti.
Those who clearly could be very helpful in the development of the cities. The people of upper castes chiefly gave orders to Brahmins that they should not accept food cooked in shops. But Buddhist texts did not support this approach. The second characteristic of the social life of cities was that prostitution started to flourish there due to the birth and birth of castes and old age of casteism. As a result of the scandal of the tribal family, a group of neglected women stood up and those women adopted prostitution for life. The ancient Buddhist literature is a description of prostitutes living in cities. It is said that Amrapali had given Vaishali fame .Yes: 50 customers used to buy 50 nights as a night fee from their clients.But the Brahminical lawmakers have prostitutes B harsh condemnation Kikbudhayn and Apastamba the Brahmins baryons or prostitutes or fallen women foodContrary to this, it is a real incident that once Buddha accepted Amrapali hospitality. In the Buddhist Union, women were also given place and entry of women was not barred. It did not mean any meaning Gautam Buddha's character was suspicious or his conduct was not correct, but the fact that he and his followers did not hate the prostitutes and their Rity understood a Sadnmatr of livelihood.
Although Buddhism and in some limited way Jainism paid attention to the new changes in the physical life of the people and opposed the fundamentalists of Vedic religion, however, both of them did not want to eradicate caste system. Mahavir and Gautam were Kshatriyas. In those days Brahmins And the Kshatriyas struggled with mutual interests. In keeping with that struggle, Buddhism has given the Kshatriya the first place The Brahmins and other rituals have been criticized in a rational way in the Buddhist texts. Buddhism and Jainism adopted a very liberal approach to the lower castes. People of all castes could join the Sangh and Monks could have been created and Chandals and Pukas could also get Nirvana. They say that Chandalaputra Matang Got the post-office,Many Kshatriyas and Brahmins could not even get it. Although there is no incident of this incident in Jainism, it is important that Mahavira's first lady disciple was a hijacked slave woman. If this is seen then both the members of the lower castes They did not want to deprive them of enlightenment. According to them, whoever gets absorbed in the position of a guru, more of the summons than the meditation of the caste In a birthplace of Buddha, a Brahmin was disinclined from his Chandal Guru.In another story, it is cited that a king has accepted the lower seat for learning from a Math. From these stories, it is clear that most often The members of the lower caste were included in the Buddhist and Jain monasteries, although they would probably do this because of their poverty. Nevertheless, it is important that Mahavira's first lady disciple was a hijacked slave woman. If so, then both the religions did not want to deprive the members of the lower castes to the knowledge of the people. According to them, whoever falls in the rank of a guru , He becomes the officer of the summon without meditation of the caste.In a birthplace of Buddha, a Brahmin had severed his relationship with Chandal Guru. Second A Legend has cited that a king of magic learn a Mathangs received the lower seat member that often Nimnjation Spshtbai from him.These stories were included Buddhist and Jain Mtonme, however, that they probably will not because of their poverty. Nevertheless, it is important that Mahavira's first lady disciple was a hijacked slave woman. If so, then both the religions did not want to deprive the members of the lower castes to the knowledge of the people. According to them, whoever falls in the rank of a guru , He becomes the officer of the summon without meditation of the caste.In a birthplace of Buddha, a Brahmin had severed his relationship with Chandal Guru. Second A Legend has cited that a king of magic learn a Mathangs received the lower seat member that often Nimnjation Spshtbai from him.These stories were included Buddhist and Jain Mtonme, however, that they probably will not because of their poverty.
In Buddhist and Jain texts, there are many examples of tolerance of Buddhists and Jains towards the lower parts of society. Apart from the Brahmins, Buddhist monks or monks could solicit food for families of four children, or on their invitation, go to their home and eat food. It was allowed in an authentic treatise that the Jain monk could be from the families of lower velocity, even from weavers families. Food can take! But it certainly can not be said that monks and practice the religious centers of Buddhist influence Kiakbuddhon and Jains have many followers Jandharmon of nuns, No borrower could be admitted without paying a slave or paying his debt without getting rid of the boss. It proves that neither of the two religions challenged the prevailing social relations. The authenticity is that both have caste system Accepted the reality.In the birth anniversary of Buddha, this claim has been presented that Buddha is not a Vaishya or Shudra caste but two higher castes In such an ancient book, it is said in such an ancient book that Jaina Guru is not born in a lowly, selfish, sinless, infamous, poor, unadulterated family and Brahmin family. However, in this list Jainism has included the Brahmins He has manifested his animosity towards them, however, the name that is in the list clearly indicates social relations.
Buddhism and Jainism did not make any strong struggle against caste system and untouchability despite its prohibitive nature. It appears that Buddhism accepted the form of untouchability just like Brahmin religion, which originated in the Vedic period and that Even today, there is a horrible existence in the social life of India. Buddhism has untouchability of the primaries of the Chandals and the Nishadas. Sit naming a location in the Buddha himself illegally obtaining food than pickings grain Chandal on This approach was similar to those Brahmins lawmakers before, Those who ordered that high-caste people should take a bath after touching Chandalal. In the narrative tales, it is described in the stories that Chandal is the most terrible creature, and the air which touches its body becomes polluted. It is clear that these new religions have not attempted to end the prevailing social discrimination, yet they have the power of caste to achieve Nirvana. Did it.
Buddhism and Jainism also tried to improve the condition of slaves in some sense. Apastamb had forbidden only Brahmins to buy and sell humans, but these new religions used to make their followers do business of any type of human The Tiger body advised the owners to behave well with their slaves. In one Jain book, there is also a description that the owner It should be well fed up with their slaves, slaves, workers and workers. In this manner, the sense of generosity and kindness in the hearts of the Buddhist and Jain monks and monks was germinated, in which the following categories of people of their followers Number increased.
Buddhist religion was more liberal in terms of emphasis on the propagation of non-violence principles. Although Buddhism avoided the killing of the creature clearly, however, he never stopped eating his followers from eating meat, but according to the It was that the meat was bitten by a non-Buddhist butcher. However, Buddha has emphasized not to kill animals. It has been eaten in Buddhist texts that should protect the animals Because they are our friends like the parents and relatives and agriculture is dependent on them. In the long run, Raja Mahavitjit has been advised by the priest that he should provide seeds, animals and tools to the farmers. Thus, unlike Jainism, Buddhism has created agriculture And paid full attention to the then needs of the people, so the people of the village accepted it.
Both Buddhism and Jainism have adopted the same approach towards trade. Right of trade and agriculture in ancient Brahmanical texts has been given to Vaishyas, who got third position in social theology. In Brahmanical times, Brahmin could have been in business, but They could not trade in liquids, aromatic materials, textiles, butter, food etc. Exactly these itemsThose who lived in the business were seen by the ancient method producers. The resident and organ residents were considered to be from the social perspective, Because they used to trade barricaded items. Bowdhayaan has condemned the sea journey as a sin. But in contrast, Buddhist texts have accepted the journey of the sea. Buddh has adopted favorable attitude towards trade. He and the Sangh From the orphanage and many other Aamir merchants, there was abundant donation in the form of donations. Looking at the Brahminical view, the budding tradeFor society, it was natural that he should turn to Buddhism for support.
The use of trade and money strengthened Mahajan's business and usury, but the authors of theology did not support these new practices. An ancient method maker, Apstamb, said that in exchange for interest, The Brahmins should not accept the food of those who are living on the laborer's labor. He further says that the people going to the bankers Hmn is defined to justify the banking business for Vaishyas the Chahiyekbudhayn atone for their sins and equitable livelihood condemned usurer Brahmins Kikadi Buddhgrnthon and equitable Karma Karma, But they did not condemn usury. On the other hand, there was a close relationship between the Buddha and possibly the hard-earned moneylenders, who were lending on the other side. The Buddha also advised the householders to pay their debts, In other words, Buddhism has been indirectly, indirectly, in a different form than Hinduism, usury , Which was a special feature of the business economy of Gangagatti. The era of the 6th century BC is associated with the development of new religions. In this period, the protest of conservative conservative views of the Brahmins was continuously rising. For this reason A lot of nonviolent religious movements arose, Of these, Buddhism and Jainam developed into organized and popular religions. The promoters of both religions gave due emphasis on physical and mental work. They rejected the dominance of the Vedas and opposed the animal sacrifice, from which they began to collide with hardline Brahminical ideas. The promotion of principle of violence helped in the upliftment of agriculture for the first time because a section under the Veterinary Economy The inside Il people, did not get the same area may help him in even more people to feed than ten times the number of Farming Promotion! But farmers from unnecessary stress on non-violence theory in Jainism, Because the possibility of the death of worm-makodo in farming could not be ruled out. Mahavir's ideas were not accepted by such artisans and artisans who had the risk of death of other animals in their business. The limits of personal property determined by the jains It has been said that this limitation only prohibits the right to property. Therefore, followers of Jain religion mainly prepareOnly the merchandise has given priority and adopted Mahajan's business. It clearly shows why Jainism was so much associated with urban culture and maritime trade.
Buddhist religion was more liberal in terms of emphasis on the propagation of non-violence principles. Although Buddhism avoided the killing of the creature clearly, however, he never stopped eating his followers from eating meat, but according to the It was that the meat was bitten by a non-Buddhist butcher. However, Buddha has emphasized not to kill animals. It has been eaten in Buddhist texts that should protect the animals Because they are our friends like the parents and relatives and agriculture is dependent on them. In the long run, Raja Mahavitjit has been advised by the priest that he should provide seeds, animals and tools to the farmers. Thus, unlike Jainism, Buddhism has created agriculture And paid full attention to the then needs of the people, so the people of the village accepted it.
Both Buddhism and Jainism have adopted the same approach towards trade. Right of trade and agriculture in ancient Brahmanical texts has been given to Vaishyas, who got third position in social theology. In Brahmanical times, Brahmin could have been in business, but They could not trade in liquids, aromatic materials, textiles, butter, food etc. Exactly these itemsThose who lived in the business were seen by the ancient method producers. The resident and organ residents were considered to be from the social perspective, Because they used to trade barricaded items. Bowdhayaan has condemned the sea journey as a sin. But in contrast, Buddhist texts have accepted the journey of the sea. Buddh has adopted favorable attitude towards trade. He and the Sangh From the orphanage and many other Aamir merchants, there was abundant donation in the form of donations. Looking at the Brahminical view, the budding tradeFor society, it was natural that he should turn to Buddhism for support.
The use of trade and money strengthened Mahajan's business and usury, but the authors of theology did not support these new practices. An ancient method maker, Apstamb, said that in exchange for interest, The Brahmins should not accept the food of those who are living on the laborer's labor. He further says that the people going to the bankers Hmn is defined to justify the banking business for Vaishyas the Chahiyekbudhayn atone for their sins and equitable livelihood condemned usurer Brahmins Kikadi Buddhgrnthon and equitable Karma Karma, But they did not condemn usury. On the other hand, there was a close relationship between the Buddha and possibly the hard-earned moneylenders, who were lending on the other side. The Buddha also advised the householders to pay their debts, In other words, Buddhism has been indirectly, indirectly, in a different form than Hinduism, usury , Which was a special feature of the business economy of Gangagatti.
Those who clearly could be very helpful in the development of the cities. The people of upper castes chiefly gave orders to Brahmins that they should not accept food cooked in shops. But Buddhist texts did not support this approach. The second characteristic of the social life of cities was that prostitution started to flourish there due to the birth and birth of castes and old age of casteism. As a result of the scandal of the tribal family, a group of neglected women stood up and those women adopted prostitution for life. The ancient Buddhist literature is a description of prostitutes living in cities. It is said that Amrapali had given Vaishali fame .Yes: 50 customers used to buy 50 nights as a night fee from their clients.But the Brahminical lawmakers have prostitutes B harsh condemnation Kikbudhayn and Apastamba the Brahmins baryons or prostitutes or fallen women foodContrary to this, it is a real incident that once Buddha accepted Amrapali hospitality. In the Buddhist Union, women were also given place and entry of women was not barred. It did not mean any meaning Gautam Buddha's character was suspicious or his conduct was not correct, but the fact that he and his followers did not hate the prostitutes and their Rity understood a Sadnmatr of livelihood.
Although Buddhism and in some limited way Jainism paid attention to the new changes in the physical life of the people and opposed the fundamentalists of Vedic religion, however, both of them did not want to eradicate caste system. Mahavir and Gautam were Kshatriyas. In those days Brahmins And the Kshatriyas struggled with mutual interests. In keeping with that struggle, Buddhism has given the Kshatriya the first place The Brahmins and other rituals have been criticized in a rational way in the Buddhist texts. Buddhism and Jainism adopted a very liberal approach to the lower castes. People of all castes could join the Sangh and Monks could have been created and Chandals and Pukas could also get Nirvana. They say that Chandalaputra Matang Got the post-office,Many Kshatriyas and Brahmins could not even get it. Although there is no incident of this incident in Jainism, it is important that Mahavira's first lady disciple was a hijacked slave woman. If this is seen then both the members of the lower castes They did not want to deprive them of enlightenment. According to them, whoever gets absorbed in the position of a guru, more of the summons than the meditation of the caste In a birthplace of Buddha, a Brahmin was disinclined from his Chandal Guru.In another story, it is cited that a king has accepted the lower seat for learning from a Math. From these stories, it is clear that most often The members of the lower caste were included in the Buddhist and Jain monasteries, although they would probably do this because of their poverty. Nevertheless, it is important that Mahavira's first lady disciple was a hijacked slave woman. If so, then both the religions did not want to deprive the members of the lower castes to the knowledge of the people. According to them, whoever falls in the rank of a guru , He becomes the officer of the summon without meditation of the caste.In a birthplace of Buddha, a Brahmin had severed his relationship with Chandal Guru. Second A Legend has cited that a king of magic learn a Mathangs received the lower seat member that often Nimnjation Spshtbai from him.These stories were included Buddhist and Jain Mtonme, however, that they probably will not because of their poverty. Nevertheless, it is important that Mahavira's first lady disciple was a hijacked slave woman. If so, then both the religions did not want to deprive the members of the lower castes to the knowledge of the people. According to them, whoever falls in the rank of a guru , He becomes the officer of the summon without meditation of the caste.In a birthplace of Buddha, a Brahmin had severed his relationship with Chandal Guru. Second A Legend has cited that a king of magic learn a Mathangs received the lower seat member that often Nimnjation Spshtbai from him.These stories were included Buddhist and Jain Mtonme, however, that they probably will not because of their poverty.
In Buddhist and Jain texts, there are many examples of tolerance of Buddhists and Jains towards the lower parts of society. Apart from the Brahmins, Buddhist monks or monks could solicit food for families of four children, or on their invitation, go to their home and eat food. It was allowed in an authentic treatise that the Jain monk could be from the families of lower velocity, even from weavers families. Food can take! But it certainly can not be said that monks and practice the religious centers of Buddhist influence Kiakbuddhon and Jains have many followers Jandharmon of nuns, No borrower could be admitted without paying a slave or paying his debt without getting rid of the boss. It proves that neither of the two religions challenged the prevailing social relations. The authenticity is that both have caste system Accepted the reality.In the birth anniversary of Buddha, this claim has been presented that Buddha is not a Vaishya or Shudra caste but two higher castes In such an ancient book, it is said in such an ancient book that Jaina Guru is not born in a lowly, selfish, sinless, infamous, poor, unadulterated family and Brahmin family. However, in this list Jainism has included the Brahmins He has manifested his animosity towards them, however, the name that is in the list clearly indicates social relations.
Buddhism and Jainism did not make any strong struggle against caste system and untouchability despite its prohibitive nature. It appears that Buddhism accepted the form of untouchability just like Brahmin religion, which originated in the Vedic period and that Even today, there is a horrible existence in the social life of India. Buddhism has untouchability of the primaries of the Chandals and the Nishadas. Sit naming a location in the Buddha himself illegally obtaining food than pickings grain Chandal on This approach was similar to those Brahmins lawmakers before, Those who ordered that high-caste people should take a bath after touching Chandalal. In the narrative tales, it is described in the stories that Chandal is the most terrible creature, and the air which touches its body becomes polluted. It is clear that these new religions have not attempted to end the prevailing social discrimination, yet they have the power of caste to achieve Nirvana. Did it.
Buddhism and Jainism also tried to improve the condition of slaves in some sense. Apastamb had forbidden only Brahmins to buy and sell humans, but these new religions used to make their followers do business of any type of human The Tiger body advised the owners to behave well with their slaves. In one Jain book, there is also a description that the owner It should be well fed up with their slaves, slaves, workers and workers. In this manner, the sense of generosity and kindness in the hearts of the Buddhist and Jain monks and monks was germinated, in which the following categories of people of their followers Number increased.
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