In The Bhagavad Gita there are many references to the caste system, or Varnas. It explains the way men and women of ancient India should act and behave according to Hinduism. Throughout the book there are many examples of the things Hindus are expected to do. These pieces of advice range from anything to the jobs certain people have to the way they are allowed to dress.
The Varna is one of the earliest known mentions of a caste system, where the human body is used to depict the structure of Indian society. This caste system not only stresses social hierarchy but also interdependence within each separate caste. The four castes in this system are the Brahman, Kshatriya, Vaishya, and the Sudra. The Brahman, or priestly caste, is represented by the head; the Kshatriya, the warrior caste, are the arms; the Vaishya, the traders and landowners, are the legs; and the Sudra caste, the servants of the other castes, are the feet. Along with these different castes come different responsibilities. The Brahmin is giving the highest class, but also has to live by very strict laws and orders. The Brahmin are not allowed to gather their own food, or use violence as a means of self-defense. This is only one example of how the Varnas are interdependent, without the other castes the Brahmins could not survive. Aside from the Brahman the Kshatriya also live by different standards. This caste includes warriors and kings that are expected to be brave and level headed. This caste is expected to defend the society and keep everyone safe. While the Vaishya are known to raise cattle, do trading, and are involved in agriculture. Finally, there is the Sudra caste. They were only given the task of serving the other castes by cleaning, leather working, removal...
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...e’s duty. So long as each member is productive and always does one’s duty the society can remain in tack and without chaos. In turn, showing citizens that members of the society do have control in how well the society functions and how stable it is. With this we see how The Bhagavad Gita places importance on social structure and giving specific tasks to each caste.
In conclusion one could gather that the caste system had a large impact on the lives of citizens in ancient India. It was the Indians way of life which they lived by. In doing one’s own duties the members of the caste not only helped to keep the society thriving through interdependence between the castes, but also could reach eternal peace at one’s time of death. It were these laws and codes that helped drive the Hindus through life on a path to reach the eternal soul and knowing one’s place in society.
Thousands of years ago, Indian society developed into a complex system based on different classes. This system is known as the Caste System. It separated Indians into different castes based on what class they were born into. As thousands of years went by, this system grew larger and became further complex (Wadley 189). This system caused frustration for the Indian citizens because they were receiving inequality.
Firstly, religion and philosophy greatly affected life in Ancient India. Document A states, “India has been an important part of three major world religions - Hinduism, Buddhism, and Islam.” These religions change people’s day-to-day lives, because of their beliefs. For example, Hindus life their lives based on their dharma, or their spiritual duties they have to fulfill in their lifetime. Hindus believe that by following their dharma and being a good person, they will establish good karma, which is the effect(s) that good or bad actions have on the soul. By establishing good karma, Hindus believe that they will be born into a better caste, or social division. This will definitely change the way people act, since they will want to be born into a better life in
To elaborate, the caste system was created to maintain order and separate different kinds of people. For example, it is similar to the food pyramid, but it is separated into four different groups of social classes. For example, the charioteer says, “The duties of priests, of warriors, of laborers, and of servants are apportioned according to the gunas that arsie from their inborn nature.”(190). Although Bhagavad Gita is faithful to the idea of the caste system, it also explains the three gunas. The gunas are sattva, rajas, and tamas and throughout the book it describes more than several ways individuals live their life. For example, someone who is considered sattva is free from sorrow and someone who is tamas is ignorance-born or
Woodburne, A. S. "Can India's Caste System Survive in Modern Life?” The Journal of Religion, Vol. 2, No. 5. Chicago: The University of Chicago Press. pgs. 525-537. Web
The caste system had a very huge impact on ancient Hinduism, as well as the belief of rebirth and karma. Without those convictions, Hinduism would not have been what it was. The caste system told the people what responsibility they had based on the caste they were born into. The idea of good karma leading to reincarnation or rebirth into a better caste was used to keep people in line while also telling them how to live.
There are four main castes and one in which they consider to be the outcastes. The four main castes are the Brahmin, the next is the Kshatriya, the third is the Vaishya, and the fourth is the Shudra. The outcastes are in the group called Dalits. Each caste has a purpose in life, the Brahmin are considered to be the priestly caste in which they are teach the Veda, and are to “sacrifice for others and receive alms” (Institutes of Vishnu 5-10, pg. 44). The Kshatriya is considered the warriors or the ruler caste, they have constant practice in battles, and they are to protect the world from harm. The Vaishya are to be the merchants and the farmers, they tend to the cattle, they, “engage in farming, keeps cows, trades, lends money at interest, and grows seeds” (Institutes of Vishnu 5-10, pg. 44). The Shudra are the manual laborers who according to the Institutes of Vishnu under the Four Castes, are to serve the twice born men who are to sacrifice and to study the Veda, the Shudra also engage in all the different duties of craftsmanship (5-10, pg.44). In case of a crisis, each caste is allowed to follow the occupation of the caste that is below them in rank. The duties in which all four of these castes, whatever gender or stage of life, are to follow and hav...
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
This essay is my assertion of meditation in the verses of the ancient Hindu scripture of the Bhagavad-Gita. I will discuss the significant aspects of the Bhagavad-Gita and the journey Arjuna takes from the beginning of his ethical dilemma to his discovery of meditation and I will explain why the concept of meditation is still used today for coping with stressful circumstances.
In India, the religion of Hinduism in particular, provides two sources of support in regards to the social structure of the era. These sources are the Vedas and the Upanishads. According to The Rig Veda when Purusha’s body was divided “his mouth became the brāhman; his two arms were made into the rajanya; his two thighs the vaishyas; from his two feet the shūdra was born (Reilly, 92).” By splitting up the body in this way, there was a justification for the creation of the varna or caste system. The highest class or Brahmin’s were the priest class, who were also known as the most pure. In this role, they were the connecting figures between Purusha and his people, which is reflective of them being his mouth. The next upper division class was the Ksatriya or warrior/leader class. In the class, the role was to do the fighting which was reflective of them being Purusha’s arms. The artisan/farmer or middle class was known as the vaisyas. In this class, members represented the role of the thighs of Purusha, who were responsible for doing the brunt or tougher jobs in society. The nethermost social class was the sudra, who were serfs and servants. They represented the feet of Pursha, which is reflective of their status as the lowest class. Along with the Vedas, the Upanishads served as a written guideline for the varna. These works urged the concept of doin...
In The Laws of Manu the caste system is described in great detail. It explains everything one must do to be a part of their caste. In Hinduism each social class (varna) has its own dharma, or social law. The concept of dharma regulates all parts of life for Hindu’s and outlines their duties. However, there are different levels of dharma for people in the twice-born varnas, which includes the Brahmin, Ksatriya, and Vaisya. The different levels of dharma are based on the stage of life that an individual is at. The four stages an individual can be at are a student, a householder, a forest-dweller, or a sannyasin. A sannyasin is the lowest stage one can be in and one reaches that stage when they have cut all of their ties to society. In the text from The Laws of Manu it is stated that a householder may “never, for the sake of subsistence, follow the ways of the world: let him live the pure straightforward, honest life of a Brahmin” (Smart & Hecht 214). The Hindus believed in living a very simple life and being very honorable. The Laws of Manu states that no Brahmin should “attach himself to any sensual pleasures” (214) and also to “avoid all (means of acquiring) wealth which impede the study of the Veda” (214). In The Laws of Manu the idea of final liberation is brought up very frequently. Final liberation is the goal of all Brahmins. A Brahmin lives his whole life striving to reach final liberation and he does so by following dharma. He does not challenge dharma at all and believes that if he follows it, he will reach final liberation.
The four main stages of life in Hinduism also take the caste system into account. The first stage is that of a student, being led by a teacher. T...
The Bhagavad-Gita is the Hinduism book of wisdom. It addresses all the rules and ways of living as a Hindu. The three modes of material nature and the pathways of reaching the Supreme Land; Karma yoga, Dhyāna yoga, and Bhakti yoga, are the focused topics of this book. Also, this book can be relevant to the problems today’s society in many ways. For instance, if the three modes of nature were applied to our world, it would benefit greatly.
The Bhagavad-Gita teaches many things, and amongst these, morality and moral law are developed for the Hindu religion. What Krishna, the primary Hindu god, declares in this somewhat epic poem to be the "basis of good in this world" (stanza 3, pg. 620 of text) is for people to take action. Action, as he goes on to state, is within the very nature of our beings to do. Krishna even states that "without action you even fail to sustain your own body" (stanza 8, pg. 620 of text). Thus, Krishna feels that action is very important and key. To take this concept as a relation to ethics, Krishna tells Arjuna, the warrior he is talking to in this poem, that "Action imprisons the world unless it is done as sacrifice; freed from attachment, Arjuna, perform action as sacrifice!" (stanza 9, pg. 620 of text). Thus, Krishna is prescribing that, in order for an action to be considered good, the good that he already declared to be the basis of all good in the world, one must detach himself from the action being performed and perform the action sacrificially. The detachment aspect is incredibly important to Krishna, for he proclaims that in "performing action with detachment, one achieves supreme good" (stanza 19, pg 620 of text). By doing this, Krishna believes that the world is preserved, for other people will follow the warrior's actions and imitate them in their own lives. A leader, such as a warrior or king, "sets the standard for the world to follow" (stanza 21, pg. 621 of text), as Krishna says and thus must take whatever action is necessary for the world to not be destroyed, to set examples of goodness and right in his own actions. By separating himself from these actions, thus becoming detached, he can achieve this. Another main reason that Krishna feels detachment is necessary is this: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad-Gita 2.47). Thus, so long as one does not profit from his own actions, the action itself is good. And, this is Krishna's prescription for leading a life of morality and duty is the moral law to follow in order to achieve this.
The Bhagavad Gita is perhaps the most famous, and definitely the most widely-read, ethical text of ancient India. As an episode in India's great epic, the Mahabharata, The Bhagavad Gita now ranks as one of the three principal texts that define and capture the essence of Hinduism; the other two being the Upanishads and the Brahma Sutras. Though this work contains much theology, its kernel is ethical and its teaching is set in the context of an ethical problem. The teaching of The Bhagavad Gita is summed up in the maxim "your business is with the deed and not with the result." When Arjuna, the third son of king Pandu (dynasty name: Pandavas) is about to begin a war that became inevitable once his one hundred cousins belonging to the Kaurava dynasty refused to return even a few villages to the five Pandava brothers after their return from enforced exile, he looks at his cousins, uncles and friends standing on the other side of the battlefield and wonders whether he is morally prepared and justified in killing his blood relations even though it was he, along with his brother Bhima, who had courageously prepared for this war. Arjuna is certain that he would be victorious in this war since he has Lord Krishna (one of the ten incarnations of Vishnu) on his side. He is able to visualize the scene at the end of the battle; the dead bodies of his cousins lying on the battlefield, motionless and incapable of vengeance. It is then that he looses his nerve to fight.
The caste system in India is elaborately structured to have an Indian touch to it, clearly distinguishing it from social structures worldwide. Caste is a word often used to describe a cluster of people who have a specific rank in the society. Each caste system is elaborately crafted to suit the needs of the society and they vary from group to group; each has its own rules and customs. Different chaste systems are planned in a hierarchical manner to become part of any of the four basic colors; varnas (a Sanskrit word for color). These include; the varna of Brahmans, identified with the learned class and priests; varna of Kshatriyas, which is encompasses warriors, rulers and property owners, the varna of Vaishyas, which attracts traders ; and lastly the varna of Shudras, who are servile laborers (Bayly, 1999).