The Mahabharata: a Brahminical Struggle for Power

The Mahabharata A brahmanical Struggle for spot The desire for index finger has al itinerarys been an issue throughout the hop ons. As impertinent estimates and invaders became a threatening situation, the brahmin company during clock m of the Mahabharata responded by stressing the wideness of dharma in society. The writers of the Mahabharatas twelfth book, The obligate of Peace, place extra revolve around on dharma to non alto take hold ofher note nine at heart the poufdom, except withal to detain the kindly consideration of brahmans and dissuade other orders from converting to crude and foreign bends in the Mahabharata.To better understand wherefore lots(prenominal) an act was occupyed, this paper will discuss the brahmanic social post proportional to other cliques, the sizeableness of dharma in society to Brahmins, the growing influence of the Buddhism in India, and lastly the presence of Jainism in society and its minor effect. During the dot th e Mahabharata was written, there was a blow over defined quadruplet-tiered caste system consisting of the Sudras, Vaishyas, Kshatriya, and Brahmins. These shed light cardinals were meant to maintain rear by stressing that each enlighten must to attach to its proper dharma. The Sudras were the lowest level of the caste system.Known typic scarcelyy as slaves and workers, their dharma was to do be slaves or do hard labor. They held no power although they represented a large portion of society. They were owned by the Kshatriya, nevertheless they were considered untouchable by both Brahmins and Kshatriyas because of the impure dishonor placed upon the class by the Brahmins. This idea of slag of the Sudras pervaded even throughout the class itself, and at the tip of the caste system, there were divisions within the Sudra class The Vaisyas were placed below the Kshatriya and Brahmins and slightly above the Sudras in the caste system.This classs main focus was agriculture and s ojournstock. Scholars such as Richard Fick state that, primarily in the oldest Vedic age Vaiyas was a score of the class of cattle-breeding and land-cultivating Aryan settlers, it later served the purpose of the theorizing Brahmins to defy together the unlimited number of social groups. They were ineffective to receive education in Vedic customs. Since they were the nestled to Sudras in class, these two groups occasion in altogethery organise straightforward classes referred to as Gahapatis and KutumbikaThe Kshatriya class was known to consist of the warriors and kings of the caste system. They maintained a symbiotic kind with the Brahmins. The Kshatriyas depended on the Brahmins to perpetrate detailed rituals since they were the lonesome(prenominal)(prenominal) ones who k new-sprung(prenominal) the association to perform them. The Brahmins depended on the Kshatriyas for protection and sustenance. Although the Brahmins had the knowledge the Kshatriyas needed, this did not last. As the Kshatriyas pull togethered access to Vedic literature, they demonstrated equal solelyegiance to the texts as the Brahmins did .This access to Vedic literature prompted the Kshatriyas to start to question brahminical ways. As the Kshatryias became more(prenominal) educated, kings were not happy with the parasitical disembodied spirit led by the brahminical class. This questioning and dissatisfaction aided the development of new ideas and influences. The Brahmin class rivet on do rituals and the Vedic texts. They put new meaning to the saying, knowledge is power. Through their knowledge on how to perform modify rituals and additional mystical power, they were able to persuade all the other classes to give to them.Bhishma in the Mahabharata, tells Yudhisthiria that priest of the afford (rtvij), a family priest (purohita), a teacher, a disciple, relatives and kinsmen flock be considered worthy of worship and honour if they argon furnished with learning an d virtue (Srutavrttopasamhita). Essentially describing the Brahmins, Bhisma tells Yudhisthiria and all other classes to give to Brahmins since they fulfill the required criteria on who to give to. The Brahmins were the most organized class of the time, and this allowed them to oblige their broad rule.It did not matter if the Kshatriyas had the thrown the power over the thrown essentially made them the regulation of the land. Excess power corrupts, and the Brahmins were go pastly overstepping their bounds. Kings began to see their relationship with Brahmins as parasitic rather than symbiotic. One of the most famous Kshatriya, Siddhartha Gautama, was raised with this mentality, and would use this as a base for Buddhism. However, Brahmins were silence kept in utmost regard. In the Mahabharata, The Book of Peace is essentially a long argument in favor of Brahmins. It looked upon them as walking gods on earth who should be obeyed and honored. though this is the case, scholars such as V. S Sukthankar believe that the usance which revised and recast the epic according to the Vaishnava and brahmana need was the Brighu tradition. One of these instances jakes be seen in come about of the list of Bhargavas second only to Bhrgu himself, is Rama Jamadagnya, the militant brahmin hero responsible for the destruction of the ksatriyas, whether this story is think to as a military or a literary victory. If Sukthankars theory is correct, the Brahminization of the Mahabharata exemplifies the power the Brahmins had in their era. They not only had the ability to influence humankind policy in the Vedic era, but besides how they are portrayed in religious texts that make it both borders and time. Braminization was not only a way to maintain power at the time, but jibe that their power be maintained for future Brahmins as well. Compared to all other classes, the brahminical class trump understood the political and social needs of the time.This allowed them to crystal lise change magnitude power and respect not only in their era, but future periods to come. Dharma was the way of manners in the Vedic society. Adharmic acts are not interpreted lightly as seen in the Mahabharata when Yudhisthrias chariot falls after half-lying about Asvattammas death. The idea of dharma can be traced back to the Vedic period when the concept of dharma was represented as the word rita . In Book 12, Bhisma defines dharma as, it abets acquisition and preservation of wealth. The sages have stated that dharma re exigents and limits all evil acts of men.All creatures prosper by the increment of dharma and deteriorate with its decay. (12. 91, 14-15) Bhisma goes on to discuss how dharma is important in all parts of the caste or varna system. A majority of The Book of Peace is describing how a king should act, what should a kingdom provide, and how dharma needs to be followed (unless during special situations such as war), however, Bhisma spends time to educate what dha rma government agency for those not in the position of king. Not only does Bhisma specify what type of lives Sudras, Vaishyas, Kshatriya, and Brahmins should live, but also how to live ones heart at peculiar(prenominal) ages.There are four modalitys of emotional state that Bhisma reveals in The Book of Peace. The first is Brahmacharya Ashrama which instructs one to lead a living of celibacy and obey the order of preceptor (12. 168. 8. 10) . This time lasts from age 12 when a child goes to a preceptor and ends at the age of 25 when he returns. The next role is Grihastha Ashrama where Bhisma instructs one to enjoy life, featherbed his senses, follow all ethical sanctions enshrined in the Samayadarma and help mass who were in distress (12. 186. 11. 16) One should get married at the age of 25 and bide in this mode until 50 years old.At the age of 50, one enters Vanprastha Ashrama where he can accept the life of a hermit. At the late age of 75, one can enter Sanyasa Ashrama, whe re a hermit can detach himself further from the world and become an ascetic. These modes of life are directed towards the Bhramins, however, Kshatriyas can take on these roles, after duly observing his caste duties, in his old age, could accept the hermits and ascetics mode of life (12. 63. 16. 21) and an aged Vaishya, after virtuously playing his duty and serving the king might come other modes of life with the kings leave (12. 3. 15) The class structures which include age are extremely merged. This is so because, the social mechanism of dharma was a clear attempt to moderate class struggle and arguing with the help of the varna system. The caste system worked because of the wide taste of dharma among its many a(prenominal) following. With the Braminzation Theory in mind, it is entirely viable that the Brahmins, through Bhismas voice, were the true advocates for dharmic living. The idea of dharma was to maintain the stability and the status quo of the time .The highly str uctured design acted as an instrument to fulfill the Brahmins desires. The importance of class structure focuses on maintaining the power of the Brahmins which is why it was alarming to witness Brahmins acting like Kshatriyas and iniquity versa. One of the developing influences during the Vedic period was Buddhism. Mentioned earlier, Siddhartha Gautama, the unwrap of Buddhism, was born into the Kshatriya caste. This provided him with a primary bias against them, but his reasons for going against the brahminical caste were much deeper than an key bias.The Buddha was disgusted by the fauna sacrifices to the Gods, along with the insincere and lying nature of the Brahmins. He was also exact to their advice to kings and opposed to the Brahmin claim over the Kshatriyas. To gain followers, the Buddha took advantage of the ailing brahminical caste. He showed view as for the sudras by speaking against the caste and admitting the sudra castes into the snagha . The Buddha convinced(p ) the Kshatriyas to convert by using his family roots, and stressing his supremacy thence implicitly stating that Kshatryas were supreme.After gaining the Kshatriyas on his side, the Buddha meltd on to the Vaisya class lending them money at an interest, and since the Vaisya class focused on livestock, Buddhas rejection of animal sacrifices only added more reason for the Vaisya to join his snagha. Buddhism even managed to recruit a significant part of their elite from good Brahmin families and which scattered the countryside with shrines and monasteries. Furthermore, Buddhism gained strong support by Asoka the Great, an Indian emperor, who converted to Buddhism. Asoka did not reject the entire brahminical tradition.He also strongly desired for his people to be dharmic. His strong adherence to dharma rivals that of the Brahmins. The danger of Buddhism was not only the converts it was amassing, but the stressing of equality across all caste and the ridding of the caste system all to gether. Since much of the Brahmins power was a result from the strict caste system, it was in their best interest to preserve it any way they could. In response the mickle of Buddhism, the Mahabharata was released to counter the threat of outside invaders and new influences.This new text served to learn from the mistakes of past mistakes of the overextended Brahmin caste. provided the text does not resemble the hymns of the Veda at all it is a narrative text which is replete with all manner of didactic wisdom. And it is a text which has, in its intention, and in fact, moved away from the social exclusivism and esotericism of the Vedic Brahmin tradition. The act of adaptation of the Brahminical tradition is impressive because it maintains the same concepts conveyed through the first four Vedas while presenting it in a new forge that speaks to the audience of that era.Although a uncommon cause, Buddhism waned in India because the Kshatriyas were acrophobic of Buddhism because it threatened the very foundation of their existence as a class as oppressed people encouraged by its equality preaching were act to rise In response to this rising issue, the Brahmins and Kshatriyas formed a new alliance to reestablish the caste system , and as a result, Buddhism slowly languid in India. An additional threat to the Brahmins at the time was Jainism.Lead by Mahavira, a born and raised Kshatriya who renounced his caste, Jainism became an increasing threat to the Brahmins. In this remarkable spiritual geographic expedition of Mahavira, there was a break with traditionalism, the response and repugn to the orthodoxy of the Brahmins. Although Jainism is not a considered a revolt against Brahmanism since it about of the tenets find roots in Vedic ideas , many of the ideas were alarming to the Brahmins. Mahavira did not think of the Vedas as way and did not believe that the Brahmins were the bearers of spiritual truth .He also viewed animal sacrifices as wrong and reje cted the animal ritual sacrifices such as the Horse ease up popular in Vedic Brahmanism. There is no doubt that the emphasis on ahimsa, non-killing was a response against the Brahminic sacrifices which required sacrifices of live animals Although alarming to the Brahmins, Jainism had ugly qualities which dissuaded many from converting to the lifestyle. Since Jainism was less of an anti-caste than anti-Brahmin movement , those angry with the menstruum caste system did not find much reason to convert.Kshatriyas found this new ideology unlikeable because it asked them to forego their warrior and bloody lifestyle to one that had no blood or violence. Despite these unappealing qualities, Jainism lighten managed to amass a group a followers particularly from the Vaiysa caste which sought to increase their status and distinguish themselves from the Sudras. Although a smaller influential group, Jainism still was a threat to the Brahmin way of life which demanded addressing. The ultima te goal of politics transcends time. In straightaways society, politics emains the same a continual battle for power. Through analyzing the Bhraminical social status relative to other castes, the importance of dharma in society, the growing influence of the Buddhism in India, and the presence of invaders during the time of the Mahabharata, it is apparent that they were on the top of the caste system and were reluctant to move from that position even when many pressures were apparent. It is quite remarkable how the Mahabharata not only serves as present sidereal day religion text, but also as a response to the growing influences of Buddhism and Jainism.It is further exemplified that dharma is used as a tool to maintain order within the kingdom and attempt to preserve the social status of the Brahmins. Although the brahminical power eventually ended, their epic affectionateness and zeal to maintain their status is not only inspiring, but also deserves some reorganization in the I ndian Epic, the Mahabharata. Works Cited Ahir, D. C. Asoka the Great. Delhi B. R. Pub. Corp. , 1995. 9-137. Brekke, Torkel. Contradiction and the Merit of fully grown in Indian Religions. external Review for the register of Religions 45 (1998) 302.Chousalkar, Ashok S. hearty and Political Implications of Concept of Dharma. Social and Political Implications of Concepts of Justice & Dharma. Delhi Mittal Publications, 1986. 55-112. Fitzgerald, James L. 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