Abstract

The present study reasonably differs from works available on the subject interms of space, thrust and orientation. The work is rooted in the 6^th century eastern sh Uttar Pradesh and Bihar with its attempt to test the macro-level generalisations on the subject against the micro-level realities prevalent in the universe of the study.

Attempts have been made here to look beyond / synthesise the Marxian and the Social-Anthropological perspectives. The study seeks to explore the interplay between the classical Marxian perspective (i.e. subscribing to the ‘base’ and the ‘super structure’) and the socio-cultural / anthropological perspective.

The period under the study witnesses political transitions from a semi-nomadic-tribal political formation (gansanghas) to the emergence of territorial state formations (mahajanpadas), with their full-blown administrative and military power structures.

Coming to the changes taking place in the realm of economy, the seminal factor that seems to have transformed life of the people is the use of iron-ore at a wider scale. The iron-implements enabled peasants to produce more agrarian surplus, which in turn helped the growth of urban centres, and rural-urban trade.

The radical shift in the material milieu of the 6^th century eastern Uttar Pradesh and Bihar introduced new elements in the socio-economic life of the people which were not compatible with the Vedic ritualism and animal sacrifices. Thus, the growing conflict between the Vedic religious practices and aspirations of the rising new social class provided conditions for the search of the new religious and philosophical ideas (heterodox sects).

The four-fold varna order as envisaged in the Vedic/Brahmanical scriptures also underwent changes during the time of the Buddha. The Brahmanical Varna Order, i.e., Brahamana, Kshatriya, Vaishya and Sudra, was reduced to three-Kshatriya (khattiya), Brahmana (brahmana), and gahapati (a new social category, probably an amalgamation of Vaishya and Shudra; though mentioned in the Vedic times, but its meanings underwent significant changes).

The contribution of all the three categories (i.e., khattiya, brahmana and gahapati) is equal and they perform complimentary functions in the social system. In this the Buddha seems to have radically reversed the brahmanical position wherein the role of the economy is clearly subservient to the role of ritual and power.

Society at the time of Buddha generally practiced two forms of marriage sh avaha and vibaha. The notable feature in the system of marriage is the practice of dowry offered by the girl’s family. Prestige and status are key considerations involved in decisions related to marriage.

The general tone of the Buddhist literature is significantly against women, except Anand’s espousal of their cause. Women who lived their lives as daughters, wives and mothers were clearly subjected to the patriarchal authority and that was manifest even in the social world of the Sangha. The Buddhists may have been progressive than the Brahmanas, however, they didn’t want to deviate from the norms of the Samanas culture.

The study provides a substantive base for further researches on social categories like women, gahapati, and subaltern groups.