Social and Economical Circumstances, Religious Beliefs, and Skill Development A History of Government 1200 Years Ago
Even if the administrative processes in north India from 1000 to 1200 are yet to be explored, the overall century through 800 to 1200 can be viewed as a whole for purposes of examining economic and social life as well as religious beliefs.
National politics changes far more quickly than do economic and social life, ideas, and ideas. That’s why many of the older characteristics that were present before the ninth century persisted during this time as well.
At the same time, a number of novel elements emerged that distinguished this time period from prior ones. Every historical epoch contains both novel and enduring aspects, though the degree and direction of change differ.
Industry and Service
Historians disagree on the region’s economic condition during this time, particularly on trade and commerce. Some saw it as a time of slowness and decline, a loss for both domestic and international trade, the collapse of towns, and a rise in localism and nationalism.
It is thought that evidence for this is found in the almost complete lack of gold coinage until the tenth century.
We are unable to fully explore all of these aspects at this time. Let’s just say also that demise of the Rome had little to no impact on trade between India and the West because two other powerful empires—the Byzantine empire with its capital in Byzantium and the Late roman empire with its own capital in Iran—rose in their place.
They were both very interested in business dealings with India and indeed the Indian Ocean region. The Arabs widened the reach of Western trade into India, Sri Lanka, and China after the development of the Arab empire in the 7th century.
State of the Populace
The excellent caliber of Indian handicrafts, including textiles, gold diamond silversmithing, metallurgy, etc., did not deteriorate during this time, and Indian agriculture remained prosperous. Many Arab travelers attest to the soil’s health or the Indian peasant’s talent.
Every one of the historical writings tells us how extravagantly and ostentatiously the ministers, officials, and medieval chiefs lived. They imitated the king’s lifestyle by building elaborate homes that occasionally stood three to five stories tall.
They adorned their bodies with pricey jewelry and ornaments made of gold and silver, as well as expensive imported woolen clothing, Chinese silk, and expensive foreign clothing.
They kept several ladies in their homes and employed a large staff of domestic helpers to take care of them. Every time they left, a large group of attendants followed them. They adopted lofty titles like mahasamantadhipati and had unique emblems like banners, decorated umbrellas, and yak-tails to swat flies away.
Type of Societies
During this time, a number of significant developments occurred in Indian society. One of these was the rising power of a group of individuals that contemporary writers have variously referred to as Samanta, rank, Calcutta (Rajput), etc. They came from quite different backgrounds.
Some of them were government employees who were routinely assigned to areas with lucrative economies instead of being paid in cash.
Rajas who had been overthrown by others and their allies nonetheless benefited financially from some restricted territories.
Others were local hereditary leaders or military explorers who had established an area of dominance with the protection of armed soldiers.
Others were chiefs or leaders of clans. There was even a hierarchy of them as a result. Nevertheless, depending on the circumstance, their actual status changed.
A handful of them controlled an entire territory, while others controlled a stretch of several villages. Some of them were merely village chiefs. They were continuously at odds with one another and vying to expand the scope of their privileges and power.
Trading System
(a) Rajputs and Brahmans
The social stratification, that had already been put in place far earlier, was The foundation of the society, having been created long earlier, and remained the caste system. However, there were significant caste system reforms.
The power of the Brahmans was therefore significantly strengthened. As we’ve seen, Brahmans were invited and given expansive, tax-free areas to live in by the monarchs of Bengal, south India, or Sind, who was also a Brahman.
In addition to promoting agriculture, these Brahmans served as ministers, accountants, and other local government officials. A few of them were also involved in military activities in an active capacity.
They also played a significant role in the production of educational materials and forms of literature.
(b) Dalits, Slaves, and Shudras
Brahmans were permitted to eat with their farmers, barbers, milkmen, and family members, according to the law-giver Yagyavalkya. The steady elevation of the Shudras’ social position, thus according to contemporary historian D.C. Sircar, was a significant aspect of the castes during such a time.
However, they were permitted to participate in smarta ceremonies such as birth, death, title, etc. despite being prohibited from studying the Vedas. Numerous indigenous peoples fell under this group as agriculture grew.
The Status of Women
Women were still seen as having lower intelligence than men, much as in former times. They had to blindly follow their husbands.
The writer uses the example of the woman washing her husband’s feet and providing other duties that are appropriate for a servant to demonstrate the wife’s obligation to provide the personal touch to her hubby.
However, he adds the need that the husband adheres to the straight way and be devoid of enmity and jealousy toward a wife. Women were still not allowed to study the Vedas.
In addition, lowering the age at which girls may marry hindered their ability to pursue schooling.
The lack of any mention of female teachers in the definitions created at the time demonstrates how poorly women are doing in higher education.
The court women as well as the princess’s attendants were, though, able to write outstanding Sanskrit and Prakrit poetry, as can be seen from several of the classics of the era.
Dress, Food, and Entertainment
The garment and the sari continued to be the standard attire for men and women throughout the majority of the country, resulting in no notable changes in either gender’s clothing during this time. Men wear the jacket in north India, while women wear the bodice (choli).
According to sculptures, upper-class men in north India wore jackets, breeches, and shoes. Rajatarangini claims that Harsha brought a general dress befitting a ruler to Kashmir. This consisted of the long coat; they are reminded that a prior chief minister irked the king by donning a short coat.
Religious Learning, Science, and Education
During this time, not much changed from the slow development of the prior period’s educational system.
Modern education was not a concept at the time. People picked up the knowledge they felt was essential for their livelihood. A limited group, predominantly Brahmans but some members of the elite strata, especially Kayasthas, had access to literature and writing.
Temples occasionally established provisions for university education as well. For getting started in higher education, a student typically had to go to the home of a teacher or live with him.
In this scenario, he would have had to pay his teacher fees or present him with a gift at the conclusion of his education.
They had forced to conduct personalized experiences for the teacher, especially if they were too impoverished to pay tuition.
The different Vedic subdisciplines and morphology were the key topics covered in class. The study also included logic and literature.
Religious Actions and Viewpoints
Hinduism has experienced a resurgence and has grown during this time, whereas Buddhism and Jainism have continued to dwindle.
The principles of Buddhism and Jainism were not only intellectually contested, but the Buddhist and Jain monks were also occasionally persecuted.
According to legend, Sambandar, a Saivite preacher, ordered the Pandya monarch of Madurai to put to death a significant number of Jain monks. Sometimes, their temples were also occupied.
Consequently, the Puri temple was formerly a Buddhist temple. The temple close to the Qutub Minar was formerly a Jain temple and later became a Vishnu temple.