Community In Ancient India

Only those who had land plots, independent owners were considered full-fledged members of the community. But among them a communal elite was formed, to which slaves, karmakars, impoverished relatives, etc., worked. Besides, there were various workers working for it at the community, the slaves who settled in the community (potters, carpenters, smiths). Thus, the community was economically not connected with the city. The community members, as a rule, belonged to the varna Vaisya, servants of the villagers - to the sudras (except for the slaves who did not belong to any varna).

Socially and administratively, the community largely represented autonomy. At its head was the headman, village affairs were decided on gatherings in which only full-time community members had the right to be present: the disputes between the villagers were decided on such gatherings or arbitration proceedings on the basis of customary law, except for particularly serious cases, which were examined by the tsar's court. The communities had their own patron deity, in honor of which rituals were performed. In family celebrations (especially weddings) all members of the community or a large part of them took part. India tried not to interfere in the internal affairs of the community.

As the state authorities grew stronger, the community lost the opportunity to influence public affairs; In the capital with the opinion of the community members were not considered, and in the militia they ceased to serve: they were replaced by the royal squad and mercenaries. For public needs, the community members allocated 7b of income. This tax became permanent and was regarded as payment for ensuring external and internal security, confident possession and disposal of property and family members, the opportunity to farm and enjoy its fruits. The payment of the tax was the fulfillment of a natural civic duty, and not at all a consequence of the class oppression of the community members: just slaves and carmakers of income tax did not pay. The state under various pretexts aspired to increase the size of taxes and sometimes brought the peasants to ruin; The latter responded to this by insurrection. But in general, the balance was maintained: both sides needed each other. Only those peasants can be considered exploited (paying rent-tax), which processed land belonging to the state. The community with its existence supported the socio-psychological atmosphere of collective action; In its likeness, trade and trade unions (shreni), associations of monks (sangha), artisans of karmakars were built.

Community In Ancient India

The system of classes-varnas seems to us very clear, judging by the treatises on dharma (collections of rules of virtue), compiled by the brahmanas. These treatises (the most famous being the "Law of Manu") give many information about different aspects of the life of ancient Indians, but at the same time are very tendentious, since they emphasize in every way the eternity and inviolability of the ancient system of varnas and the privilege of "twice-born." Meanwhile, times changed and the situation became more complicated. More and more important is not the nobility of origin, but the actual position of man in society - wealth, official position. Many brahmanas were poor and forced to engage in farming, service; Kshatriyas became simple mercenaries or guards at private persons. With the growth of the value of trade and craft, many vaisya and even sudras become rich: the probable origin of the Magadhi kings Nandov from the sudra has already been mentioned. The social picture became considerably more complicated with the formation of empires: often the brahmanas and kshatriyas of one nationality for different reasons considered the brahmanas and kshatriyas of another nationality to be "false" or "inferior". Many backward mountain and forest tribes did not enter at all in one of the varnas.

Community In Ancient India.