Ancient India - R S Sharma NCERT | Lecture 26 - Transformation of the Ancient Phase | UPSC | StudyIQ

So, hello guys! Welcome to StudyIQ. I hope I'm visible as well as audible. So, welcome all. So, we'll start in a minute. Let all the people join in. Meanwhile, the content will get uploaded. Give me 5-10 minutes. There's a lot of screen on the team these days. So, they are working on it. They will upload it on the group. We'll not start with chapter number 27. We'll do this tomorrow. We'll do it tomorrow. Because the flow is not getting done. First of all, we need to see the evolution from the social perspective. And thereafter, we have to go to this particular chapter. The arrangement is a bit different. It's a bit difficult to explain. So, that's why I've decided to do chapter number 28 first. I'll change the thumbnail accordingly. So, I'll do chapter number 27 tomorrow. And as I've told you, we can skip chapter number 26. There is no need to do it. Because the cultural contact between Central Asia and South East Asia has become old data. We don't read about it anymore. So, I'm not going to take this chapter. But the crux material of it, which we have already discussed, that I'll upload on the Telegram channel. So, this is something to begin with. So, we'll do chapter number 28 first. And then tomorrow, we'll move on to chapter 27. So, take a minute. If you have any doubt, then just let me know. So, any doubt guys, if you're having, then let me know. I'll give you a minute. If you have any doubt from the previous lecture, then let me know. Otherwise, I'll move forward in a minute. Okay, congratulations. Which prelims was it? You'll tell me now. Right, which prelims was it now? So, anything guys? Anything till here so far? If you have any doubt, then let me know quickly. What about the application? Okay? So, I hope everything is clear. So, we're not going to do chapter 26. We'll do chapter 27. But we'll do it tomorrow. First, we'll do chapter 28. And thereafter, we'll move to chapter 27. Because logically, these chapters are not fitting. I'm reading this, then I'll come to this, then to this. So, I don't think so. That's the logical aspect. They have refined a little in new NCRT. So, the chapter arrangement of new NCRT is a little better. As compared to the old NCRT. But, in any case, we'll move forward then. If there is no doubt. Okay, the NPSC has passed. That is more than sufficient. Yes, Nikita. As I told you, prelims as well as mains from both the perspectives. I'm telling you this thing. First, an overview. Now, as far as sequence of the social change is concerned. Then, this particular chapter starts from Paleolithic-Mesolithic age. Basically, this chapter is telling us about evolution of the society. Exactly, the social evolution that has happened in India. Why is this exactly? Who is Varna system? What is caste system? And then, because of Varna system and caste system. Ultimately, how did land grounds come to India? And how did feudalism grow in India? So, just for a brief. First, the chapter is giving us the overall information. From Paleolithic-Neolithic time. Communities started. Then, at the time of Rig Vedic. Varna system came in different social classifications. Then, the development of agriculture happened. Then, the government Varna system accentuated. Then, social crisis happened. And that's it. After this, NCRT is bringing us to the last topic. That is basically the emergence of the feudalism. So, we will understand this at the level of story. There is not much data in the chapter. On which I can talk about. But, if we understand this in the way of story. Then, it will be better. So, we will just wrap it up as quickly as we can. Meanwhile, if you have any doubts. Then, you can just basically keep on typing it. So, basically we have to see the social evolution today. That social evolution. And what is the social evolution? And why in the society, there is Varna system. Which doesn't work now. It has basically. We don't believe so much now. But, then there is caste system. That is Jati system. Now, in the society. So, what is this? Why this caste is there? Why this Jati system has evolved in the society? So, we will see one by one. First of all. When did humanity develop in India? We have seen this particular aspect. Paleolithic. Thereafter, Mesolithic. Thereafter, Neolithic. Chalcolithic. So, in Paleo-Meso-Neo-Chalcolithic. We had seen the cave paintings. From that, we have come to know. That social division is already present in the Indian society. We had seen in the earlier chapters. I had also shown you the paintings. In the cave. All of them. In that, a central figure is dancing. Right. Then, all the figures around it are dancing. So, it clearly shows. That social division is already present in the Indian society. But, unfortunately. Now, we do not know. Exactly, the social division. How is it? So, when we come from pre-history to proto-history. That is Harappan period. Which is our basically the proto-history. Now, Harappan period is quite important. In this aspect. Why is it important? Because, we have got the cities of Harappa. There was a pattern of the city. That is, there was a citadel. And thereafter, there was a lower town. Right. So, again it clearly shows. Right. So, once we are having citadel. And lower town. Then, it again shows. Again, do we know. Then, we do not know. Because, this is pre-history. These people have not written anything about themselves. If they do not write. Then, how will we know. This is proto-history. These people have written about themselves. But, after writing. Do we know anything about them? No. Because, we are not able to read it. Exactly, what have they written? Right. So, thereafter. We will move on to the next part. That is Vedic part. Now, Vedic part is quite important. Now, we have seen in Vedas. There was an early Vedic age. And, thereafter. There was a later Vedic age. This early Vedic age. Is roughly from 1500 to 1000 B.C. Later Vedic age. That is from 1000 B.C. to roughly 600 B.C. Then, early Vedic age and later Vedic age. So, there also we have seen some social evolution. In early Vedic age. There was a nomadic society. Nomadic means hunter and food gatherer society. And, thereafter. In 11th Mandal of Rig Veda. In that, we have got written evidence at earliest level. That there are divisions in society. What is it? It is Varna system. We have seen that there are four components of Varna. That is Brahmana. Thereafter, Kshatriya. Thereafter, Vaishya. And, thereafter. Shudra. And, thereafter. We have seen Varna. Varna Ashram. And, thereafter. Varna Ashram Dharma. We have also seen this concept. Again, there is a recap of it. We will do it little by little. But, this particular social division. Has started to come in society. And, this is something that was revolutionary. Because, we have also seen that Vedic religion is something. That was brought into India. By the invading Aryans. Aryans were invaders? We don't know. But, Aryans were definitely outsiders. And, we have also seen this theory. That there is a theory of invasion. And, there is a theory of migration. And, we now more subscribe to the migration. That over a period of 1000 years. These Aryans were outsiders in India. So, in Rig Veda. Where did they live? They lived in Indus Valley. Which is around Saptashindhava region. Then, in later Vedic period. They settled their house. Where did they settle? Around Gangetic Valley. Now, they started to live around Ganga Valley. Their Varna system. That started to become rigid. There were evidences of flexibility. But, I had told you. That Varna system. It was not acceptable in society. So, Varna system started to become rigid. So, it means. Your most superior. Brahman. Thereafter, Kshatriya. These two's monopoly. Started to assert in society. If you remember. I had told you the concept. Of the Brahmana Kshatriya monopoly. This Brahmana Kshatriya monopoly. Is very plain and simple. If a king wants to become a king. How will he become? Obviously, you will do sacrifices. Who will do sacrifices? Brahmana will do. Brahmana is basically giving legitimacy to the king. On the other hand. What will the king give to Brahmana? He will give resources. How will he give resources? By assertion of the fourfold Varna system. By making Varna system rigid. These are the evidences of rigidity. Which we are getting here. But, along with rigidity. What is actually happening in the society? Resource mobilization is happening. Upper two Varna. Is becoming rich in the society. And the lower two Varna. Is becoming poor in the society. Because of the rigidity. Because if you are born in the lower Varna. Then what will happen? You will not get education. You will not get employment. And you will have to continue the family profession. If you are unfortunate. If you are born in Chudra. If your father is a slave. Then you will have to become a slave. If your father is a shoemaker. Then you will have to become a shoemaker. You have absolutely no other choices. So, the bad aspects of Brahmin-Kshatriya monopoly. In the society. That started to be seen. In the later Vedic period. The social evolution of Varna. This was quite significant. After the later Vedic period. We will go to the next period. That is Mahajanapada. Mahajanapada is a significant period. Because we just saw. That the later Vedic period. In the later Vedic period. The core area was around the Ganga valley. And the Aryan religion. Which was spread. Was spread around the Ganga river. So, total 16 Mahajanapadas. We saw. During the time of the Ved Mahajanapada period. So, the 16 Mahajanapadas. Which were developed. They started to develop. Outside the core area of the Aryans. Core area means. Magadh area. Magadh means Uttar Pradesh. And thereafter. Bihar area. Outside the core area. They started to develop. Gandhara dynasty. In the south. Asmaka dynasty. Around Maharashtra. In the north. In Himachal Pradesh. Panchala dynasty. So, this clearly shows. Migration of the society. Aryanical religion. From Bihar Uttar Pradesh. Started to spread in India. So, somewhere down the line. Aryans came. They situated the Bihar Uttar Pradesh area. They made the core area. And thereafter. They started to capture the outside area. By the time of the Mahajanapada. When the process was completed. This process is technically called. Aryanization. Thereafter, Ironization. And thereafter, Urbanization. In nutshell. Urbanization. In nutshell. Aryans came. They started to spread in India. For that purpose. They used Iron technology. Military technology. Agrarian technology. And by using this. Ultimately. They started to develop the urban economy. During the time of the Mahajanapada. But, when this process was going on. There was a problem. What was the problem? This is an Aryan religion. This means. There should be an indigenous population. Or a non-Aryan population. Right? So, what about the non-Aryan population? Right? What about them? When they started to spread. From Bihar to Pakistan. That is Gandhara. And up to Maharashtra. That is Ashmaka. Obviously, there was a cultural interaction. What does cultural interaction mean? Aryans were going to non-Aryan areas. And capturing them. And after capturing them. They started to spread the Aryan religion. And in that aspect. When the Aryan superior civilization. Clashed with the lower civilization. That is the indigenous civilization. So, the people of the lower civilization. They started to name them. And for the first time. In India. We started to get the caste system. In the earliest time. In the Mahajanapada. We got the reference of the caste system. And for this. They used a term. That is Antyavasayanism. Antyavasayanism. This is one of the. Earliest level caste. Mentioned in India. So, who did this? In the Mahajanapada. We got the Buddhist literature. In Pali. And thereafter, this term. In Panini's Ashtadhyay. We got this term in Panini's Ashtadhyay. Panini himself. Was an Aryan person. Ashtadhyay was a Sanskritic text. So, in that capacity. All of this. Is Sanskritic. And thereafter. The actual local indigenous people. They named them. Antyavasayanism. And the general definition of Antyavasayanism. That Antyavasayanism. Who are they? These are the people. Who are living on the outskirts. Of the society. Society means Aryavarta. So, the place where Aryans live. On the outskirts. You will call them. Antyavasayanism. And this earliest reference. We are getting now. So, in the Mahajanapada period. The evolution of the society. Was very significant. Because of Aryanization of the society. The whole Indian society. Had started. Why? Because Magadh was spreading all over India. And as soon as Magadh started. Spreading all over India. So, Magadh's kings. And thereafter Magadh's people. Started spreading their religion. That is Vedic religion and Aryan religion. In India. This process is called Aryanization. You can also call it Ironization. Because Iron tools were used. And thereafter Urbanization. Because of this ultimately. North India started spreading. So, in the Mahajanapada period. We are getting now. People who follow the Varna system. Means in the society. We have Brahmins. Then we have Kshatriyas. Then we have Vaishyas. And thereafter we have Shudras. Now, apart from these. We are getting one more class of people. That is Antyavasayanists. So, Antyavasayans. And thereafter. Next chapter. Basically after Mahajanapada. We will move to the Mauryan period. So, in the Mauryan period. What happened in the society? How did this evolution happen? So, by the time of the Mauryan period. What happened in the society? Acharya Charanakya gave us the information. So, according to Acharya Charanakya. This Varna system. Is still there in the society. Means Brahmana is there. Thereafter, Kshatriya is there. Thereafter, Vaishya is there. And Shudra is there. We also saw that Acharya Charanakya's. Administrative pattern of Arthashastra. That is the Brahminical administrative pattern. Means in which. Kshatriya king will become. Brahmana priest should be in Kshatriya's court. Acharya Charanakya. He also talked about Antyavasayans. So, Antyavasayans. We have also met them here. Who are they? These are basically non-Aryanical people. Who are living in the society. But Acharya Charanakya has now started. To talk about one more class of the people. To whom Acharya Charanakya. Has given the name of Antyajya. There were total five castes. Under the Antyajya. Which Acharya Charanakya has mentioned. One of them is Dalida. This is quite important. This was one of the earliest reference. To the Dalit community. Or Dalit in the country. But now here you can clearly see. One more class of the society. Has arrived. That is basically Antyajya. The definition of Antyajya. Has also been given by Acharya Charanakya. These are the people. Who are born because of intermixture. Of the varna. Intermixture of the varna. This happened here. So Acharya Charanakya says. That you don't do cross varna marriage. One varna cannot marry. The other varna. Because if you marry. Then their children. That is the progeny. Will become the intermixture of the varna. That is Antyajya. So Antyajya here you need to understand. What is Antyajya? Antyajya are Aryan people. They are not non-indigenous people. Indigenous non-Aryan people. They are still Antyavasai. They have not yet started. Bringing them in Aryan fold. But in the period of Mauryans. A striking development happened. In the political. Social and economical field. That Mauryans. What did they do? Shudra and their after slave. These two. In agrarian or agriculture. They started giving employment. Now this was very significant. Because agriculture. Was considered as a holy profession. And only Brahmins. Kshatriyas and Vaishyas. Could do this profession. But what did Mauryans do? Mauryans obviously. By the time of Ashoka. Entire India was under them. Ashoka had captured entire India. We had seen this. And when entire India will come under you. Then Aryan population is very less. Such a big land. So what did they do for this? For upper three varna. They left the right. To do agriculture. But they ultimately. Shudra and their after slave. Brought them in India. In agriculture. And this was quite significant. Because agriculture. Used to be reserved for upper varna. Only upper varna used to do agriculture. But now lower varna. Allowed them to do agriculture. So you think. Bihar Magadh is a core area. From here they spread all over India. And after spreading. Shudra and their after slave. Both are part of Aryan society. Brought them in agriculture. Why? Because agriculture needed surplus. When agriculture will be surplus. Then your population. Will leave agriculture. And will do other work. Means trade and industry will increase. Means in your society. Goods will increase. And when in your society goods. Manufacturing will increase. Then you will get a chance to develop trade. Means you will develop. Elaborate trade link. And then your society will become urban. What will happen in your society? Prosperity will come. So this process is quite simple. To increase this process. Then what did Mauryans do? This Shudra and their after slave. Brought them in agriculture. Because now whole India is under. Lot of non-agrarian land. So bring them. And as soon as they brought. This lower varna. Brought them in agriculture. As soon as it happened. Society got acceptance. Who got acceptance? This lower varna. They should do agriculture. That is agriculture. And then over a period of time. This happened. The work of agriculture. Was assigned to lower varna. The work of agriculture. Was assigned to upper varna. And that's why. Farmer agrarian community. Became tax paying community. Upper varna became tax collecting community. And then sit on their money. And enjoy. That is something. We have seen happening here. But in Mauryans time. The development happened. Again the crux is this. Varna system is still going on. There are some caste system. We get its earliest form. Antyajja and Antyavasain. What is the difference? Antyavasain is non-Aryan. Antyajja is Aryan. But they don't have any varna. Why they don't have any varna? Because their parents. Are from two different varna. And in that capacity. Which varna will be assigned to them? No varna will be assigned to them. They will be called Antyajja. And as a total. Five castes. Acharya Chanakya has given us. So this is something. That is related to the Mauryan. After Mauryan. Post Mauryan period. Now in post Mauryan period. Again striking developments happened. In India's society. So in post Mauryan period. What were the striking developments? So we saw that in post Mauryan period. First of all Satvahanas. And his ruler. That is Gautami Putra Satkarni. He was the person. Who first of all. Made the Brahminical order. Rigid. Made the Brahminical order rigid. Brahmana, Kshatriya. Thereafter Vaishya and Shudra. In this order. There will be no changes. There will be no intermixture. And thereafter. No varna. Can change. Cannot be changed. So once varna is assigned to you. According to your birth. Then throughout your life. You will be in the same birth. And then birth is assigned. Basically this concept is very clear. Varna which you used to get. According to your birth. By this particular period of time. And as soon as varna started to be assigned. This is something. You will have to understand. That now you cannot change the varna. Means social mobility. Was completely finished. Second development over here was that. By this time. That is post Mauryan time. Brahminical order. Was spread all over India. In a very good way. Means. Starting from Magadh. That is Uttar Pradesh and thereafter Bihar area. Which Ashoka. Captured the whole of India. So Brahminical order. Started to spread in India. Ashoka did not spread. It was spread after Pushyamitra Shunga. So if you put a glance. So Pushyamitra Shunga. And thereafter Pushyamitra Shunga. And then Kanwa. And thereafter if you see here. We saw four invasions. That is Indo-Greek. Thereafter then Shaka, Kushana. And thereafter then Pahlava. So in this Shaka's and Kushana's were Brahminical dynasties. We also saw this. That Shaka's will be. And thereafter Kushana's will be. Hardly one or the other. Is a follower of Buddhism. But majority of the people. Are Brahminical follower. Then if you go together. Then you will get Satvahana's. Thereafter you will get Chola's, Chira's. And thereafter Pandya's. These three dynasties will be there. So what did it mean? In post-Mauryan period. In the whole of India. Brahminical dynasties spread. And if Brahminical dynasties spread. Then what will they do? They will implement fourfold Varna system. And it also happened. That they started. Implementing fourfold system in society. But now here comes. One more problem. What is your core area? Magadhwala. Uttar Pradesh and thereafter Bihar. So now you think a logical thing. Here a Brahmin is sitting. And thereafter this Satvahana dynasty. Spread the whole Brahminical order. In Deccan Plateau. So for Satvahana dynasty. There is a priest. Who is that priest? He is a Brahmin. But this is an outskirt area. This is a core area. So will a Brahmin sitting here. Consider this Brahmin as his equal? Absolutely not. Aryan religion is inherently. Hierarchical religion. And when you are bringing. Outsiders in this religion. Will they be considered equal? Then they will not be considered equal. And that's why ultimately. In society. Your caste system. Is being proliferated here. We have seen it. So to develop caste. In every varna. Aryanical society has started. If you are a Brahmin. Then if you are a Brahmin of Pataliputra. Then your caste will be higher. But if you are a Brahmin. Then you are a Brahmin of Kanyakumari. Oh! So Kanyakumari is an outskirt area. If it is an outskirt area. It means it is from Bihar. In Kanyakumari. So in that capacity. Your ancestors. Were non-Aryan. And in that capacity. If you have come to Aryan civilization. And if you have become a Brahmin. Then you are not equal to the Brahmin. Sitting in Bihar. Your status is still low. So how will you ensure? If both are there. Then you will bring the caste system. And this is what you call as a caste. Or caste system. Which has started to develop. In every particular varna. And then here. We have got such evidence. That the Antyajya. And Antyavasayini. Now Aryan people. Started to bring them in their religion. They were assigned the varna of Shudra. But in Shudra. The caste they got. That is caste. That was the lowest possible. So in one era. Aryan people were the only resistance. That non-Aryan people. Don't want to bring their civilization in their society. When? Up to the Mauryan period of time. But in the post-Mauryan period. Mauryans had spread all over India. Brahminical religion had spread. And in that capacity. You will not be able to stop the local people. From coming in your religion. Why? Because your civilization. Your culture is superior. So the local people. Will come in your religion. So how will the original people. Maintain their supremacy. So that was the question. Because of which ultimately. This caste system. Has started to come in the society. And this caste system. The work of further accentuating it. That also happened in this period. So we had seen. That Satvahana. They had given land grants. To Brahmins. But where were these land grants given? So the core area of Satvahana. On its outskirts. So basically. There were two reasons for giving land grants. First of all. In the outskirts area. There is a very large land. Which is non-agricultural land. So it will come under agriculture. And second important aspect. On this land. There are many tribal people. Non-Aryan people. They will also be converted into Brahmin. They will be assigned Shudra Varna. If they have a priest. He will be assigned Brahmin Varna. Their tribal chief. He will be assigned Kshatriya Varna. And among them. There will be a local trader. He will be assigned Vaishya Varna. But along with Varna. What will be done? A lower caste will be assigned. So that the original people. Their supremacy. Will always be maintained. And for the lower order. We can make a hierarchy. So that is how the caste hierarchy. Has started to develop in the society. And then Varna was there. You will get Varna. For example. I am sitting in Maharashtra. And I am a tribal person in Maharashtra. And what do I do? I do Tantra Mantra. So the tribal people on the local level. They come to me to do Jhaad Phook. Now the Aryan people came here. The Brahmin got a land grant. He came. He caught me. He converted me into an Aryanical religion. Now after converting. I do Tantra Mantra. I do Jhaad Phook. So what will be my Varna? I will become a priest. I will become a Brahmin. But that Brahmin. And me. Can we be equal? The Brahmin who has come. He will never agree. He used to make me a Brahmin. But by assigning a lower caste. So your Varna has always been fourfold. Brahmin, Kshatriya, Vaishya and Shudras. And then in this. This caste system. This Mahajanpada. Thereafter Mauryans. And thereafter post Mauryan period. Slowly. It has started spreading in India. By the time of the post Mauryan period. Now this caste system. Has been properly established. All over India. And this caste system. Was an innovative way. Why was it an innovative way? Because of this particular way. Brahmin and thereafter Kshatriya. They got an incentive. When Satvahana started this land grant. With this concept. That you go to the outskirt area. After going there what will you do? First you will do non-agrarian land. In agriculture. And there the non-Aryan tribal people. You will convert them. In Aryan religion. And thereafter you will employ them in agriculture. This is what is called peasantization of the tribe. Means catch the tribe. Thereafter assign them lower Varna. Assign lower caste. And thereafter put them in the work of agriculture. So you will get agriculture labor. You will also get agriculture surplus. This surplus will go to Brahmin. Brahmin will be happy. And thereafter the king. He has also followed his religious religion. Because he has converted non-Aryan people. In Aryans. And agriculture surplus has increased. So his revenue has increased. That is raised. So this process. Ultimately the Brahmin Kshatriya alliance. He asserted himself. As I told you yesterday. That is basically Sanatan Dharma process. In which Aryanization started. First it spread all over North India. Now in Mauryan period. In post Mauryan period. Now it is also spreading in South India. And in this process. Aryan religion. Which once upon a time. Was one religion. Out of 63 different religions. During Mahajanpada. There were 62 different religions in India. Why this Vedic and Aryan religion. Was successful. One of the reason was this specific process itself. Because of this process. Ultimately in society. Jati system started. And thereafter Guptas. And post Gupta period. So now as far as Gupta. And thereafter post Gupta period is concerned. Okay. So in this particular period. Now this process. Is seen to be proliferated. And thereafter. Is seen to be accentuated. So we have seen. All the dynasties after Gupta. If you remember. Okay so Gupta period. And thereafter Gupta period. Vakataka. Brahminical dynasty. Thereafter Chalukyas of Pulakeshin. Which made temple. Again a Brahminical dynasty. Thereafter. This area of Vakataka Chalukya. Who came here later. Vakataka Chalukya. Thereafter Rashtrakuta. Again a Brahminical dynasty. Which made temple of Ellora. Thereafter in this particular area. Finally who came. Kadambas. Again a Brahminical dynasty. Thereafter in this area. Hoysalas. Again a Brahminical dynasty. If we go to this side of India. Then who do we find. Then obviously we find here. Pallavas. Pallavas again made temple of Mahamallapuram. Again a Brahminical dynasty. Thereafter in this area. Who came after Pallavas. Cholas. Again a Brahminical dynasty. So what did they do. They made temple. And thereafter in this area. We have found small dynasties. Like western Chalukyas. Of the Kalyani. Eastern Chalukyas of the Vengi. Thereafter Kakatiyas of Warangal. All the Brahminical dynasties. We have seen. And then in this Brahminical dynasty. We have found one more peculiar aspect. Their original name is something else. Brahminical name is something else. Like for example. Raja Raja Van. His actual name is Konnai Selvan. But his original name was Raja Raja Van. That is Sanskritic name. So this process of Aryanization. In the post Gupta period. In South India. Which was started by Satvahanas. Before Gupta. Now it is completed. Where these Rajas. Now they started. Patronizing Vedic religion. And I told you one more thing. In yesterday's lecture. These Rajas ultimately. In South India. Patronized Alwar. And Nainar. Who is Alwar? He is Vaishnava follower. Who is Nainar? He is Shaivite follower. And what did they do? They adopted regional language. They used to sing Bhajans and Kirtans. But why they used to sing Bhajans and Kirtans? There were two purposes. Whichever area is left. Which is outside Aryan fold. You have to bring it in Aryan fold. And for that purpose. Again remember. Yesterday we read Ramanuja's philosophy. So what was Ramanuja's philosophy? It was very plain and simple. He is Atman. And there after is Brahman. But in what is Brahman? In Idol. And whose idol? So it means that. It is one of the earliest version. Of the concept of Avataram. So Alwar and Nainar. They used to go to villages. So they went to villages. And their local deities. They started making them. Big Hindu Gods. To become their avatar. So in South India. There are two biggest Gods. One is Vishnu. And the other is Shiva. And all the temples of villages. Or the Gods of villages. You can see them. Their names are totally different. But ultimately they have been attributed. To the bigger Hindu God. That is Vedic God. And there after that is how. Their followers. You have to convert them. That is Hindu religion. But. When there will be conversion. Then what will happen with conversion? Then obviously they have to sign a Varna. But again the same problem. This is about South India. So if you sign a Varna here. Then the Pandits in North India. The Brahmins. Will they ever consider themselves equal? Will the Kshatriyas ever consider themselves equal? Forget about North India. If Raja Raja. In his particular Tamil land. Is sending Alwar and Nainashen. In the local level village. And the tribal population of the village. We are converting that. Into Aryanical religion. So those people will also have Kshatriyas. So Raja Raja. Will he consider himself equal to those Kshatriyas? No he will not. And that is how this concept of Jati. Again came in handy. And then this proliferation of Jati. You can see it here. Completely asserted. And that is how this Jati. Was created. And there after that. Every particular person. When they were converted. They were assigned. And that is what you call as the process of Aryanization. This process of Aryanization. Was done very elaborately in North India. During the time of Mahajanpada. And thereafter Mauryan. But in South India. This is the evidence of the Aryanization of the society. In which the earliest level of evidence. We have got during the time of Sangam literature. We have also seen that. In Sangam literature. Sangam that is Tamil people. Had told some things. That there is a different culture in North. That is Aryan culture. And thereafter. We also have some contact with them. They said that they have a Charvarna system. We know that. But we don't believe in that. We don't have the ties of marriage. But the people of North. Have good ties of marriage. And we are going to adopt it. Thereafter they also told that. Our Guru Agastya. Who is basically the chairperson of the first Sangam. His name. The Aryan people have also started adopting it. So in the post Mauryan period. The Aryanization of the South India. Which started. This is the ultimate evidence of that. So this is basically the social and religious aspect. Which went side by side in India. And because of this. Ultimately we can consider. Aryanization of the India. We have seen it being completed here. But this has the same problem. What is the basic problem. In this entire religion. All this is hierarchical. So if a Brahmana. Is converting someone else. Into a Brahmin. The problem is hierarchy. So how will you distinguish. Who is big and who is small. So that's why this Jati system. Whose earliest reference is Antya Vasayi. Thereafter Antya Japa. And by the time of the post Mauryan. We have got the names of multiple Jatis. And by the time of the post Gupta period. So now this Jati system. Has spread all over India. Gupta did this work in North India. In South India. The regional dynasties. Did this work. With the help of the Alwar and Nainarsan. These people went to villages. Local deities. They were told about the avatar. Of the great Hindu God. And that's why this phenomenon. Is still going on in South India. That the names of their Gods are different. The culture is different. But they are always attributed. To some bigger Hindu God. Or bigger Vedic God. In order to assert that they are part of the. Aryanical society. So all this information. Ultimately we get. In this particular chapter. So I have just explained to you. In the time of a story. How social changes have happened in India. And thereafter. After this. By the 11th century AD. An Islamic scholar came to India. His name was Al-Baroni. Quite a significant person. Because his book. Al-Hind. It is considered as one of the best sources. Of the. Development of the. 11th century India. So in his particular book. Brahmin-Kshatriya alliance. And thereafter. Upper and lower varna's distinction. And thereafter how upper varna. Is basically carrying out atrocities. On the lower varna. And this person was quite rational. He has written his book. It is considered as the beginning of the. Historical tradition writing in India. But all that is optional. We will not see that much. But we will read this book also. Some chapters of this book are important. Even from the prelims perspective. But we will go to medieval India then. But this Aryanization of the society. Which was going on since ancient times. Even the outsider. Who is coming into India. That is Al-Baruni who came to India. He also saw this. And he also mentioned the same thing. Ultimately in his book. And that basically guys. Sums up our entire chapter. In this chapter you will get all these things. That exactly the evolution. Which I just explained to you. How this evolution happened. So everything I have basically. I have told you in the story format. So now we will go to the. Doubt clearing session. But before going to the doubt clearing session. Again. The date is fast approaching guys. I have already talked a lot about this. Holistic coverage. Need of the foundation course. And thereafter ultimately. How this particular course is going to benefit you. So join it very soon guys. Because there is little time left in this. If you are preparing for 2024. Then this is the last opportunity. Because we are going to close this batch. On 10th of December. And very affordable rate map. We are offering it to you. And you can use the code SNLIVE. Not only for this. But for any course that you are purchasing. From the study IQ. And you can use it anywhere. For the maximum possible discount guys. So that will be it. From my side. The group is there. Subscribe to this specific group. In order to avail. PPT as well as. The crux material. As I told you again. Chapter number 26. I am not going to teach. It is irrelevant. But I will upload the crux in this group. Today we did the chapter number 28. That is basically social evolution. In the India. Tomorrow we will do chapter number 27. In which basically. Quality, economy. Thereafter cultural evolution. And why it is considered. As a period of transition. Period of transition means. In the 7th century. Why is it believed that the ancient is over. And thereafter the medieval. Started. We will discuss all this tomorrow. That is chapter number 27. But it was important to understand the social evolution first. Because the significance of this. You will understand tomorrow. But this is something that is related to. Chapter number 28. How did the societal evolution. Happen. And then ultimately we have seen. But again starting from. 8th century to 11th century. This Aryanization which started. Because of that. The division of upper and lower varna. Against that. Adi Shankaracharya brought a reformist movement. Which you will call Uttar Mimansa. Or you can consider it as a Vedanta. And thereafter this movement. Started to spread all over India. So first Saguna Nirguna. Thereafter. First Alwar Nainar in South. Then Saguna Nirguna in North. And thereafter ultimately we can see. In the 19th and 20th century. The social reform movements. Because of which ultimately. Aryanization got a halt. Now there is a reformation going on. So age of reformation was there. In 19th and 20th century. And again from 21st century. Onward. Now we are becoming more. Revivalistic in nature. Revivalistic means. We talk about old things more. We talk about Sanatan Dharma more. And we talk about Revivalism more. But it is important to have this knowledge. Always remember this. Whenever you are talking about Sanatan Dharma. You should be knowing. What is Sanatan Dharma. And to end Sanatan Dharma. Your ancestors have done it. That is Hindus have done it. In one era. And the reasons behind doing it. We have seen now. In yesterday's lecture. And in today's lecture. Ultimately the death blow given to Sanatan Dharma. You, me, Nehru or Gandhi. Have not given. Who has given this death blow? King Ram Mohan Roy has given. Acharya Ishwar Chandra Vidyasagar has given. Swami Dayananda Saraswati has given. And the biggest name is. Swami Vivekananda has given. So whenever you are talking in favor of Sanatan Dharma. Or whenever you are talking. Against Aryanization. Sorry, talking in favor of Aryanization of society. So what are you doing? Basically. You are criticizing the 1000 years process. You are criticizing the Constitution. And the four major social reforms. Which I have named. You are criticizing them. So as a UPSC candidate. After this. Whenever you will talk about these things. I hope it is quite clear. And your attitude should be rational. And rational things should come out of your mouth. So this is something. That is related to chapter number 25. And thereafter. Chapter number 28. Which we saw yesterday and today. And these chapters are now thoroughly covered up. You have to understand the processes. Factual data as such you will not get here. So the things I explained to you. You have to remember them. Okay. So let's do it one by one. If you are having any kind of doubt. Okay. So let's do it one by one. Type it out if you have any doubt. Okay. Prominent aspect of division of the labor. So the letter started with Vedic A. It became prominent. Yes, I am telling you the same thing. That means your Varna system came. So that division of labor came. So later it got accentuated. Right. After that, Brahmin religion based society and dynasty was ruled. Caste system was prominent. So Shubhankar, I hope everything is clear. You must have understood the process. Okay. Thereafter, there was a Brahminical dynasty. Yes, absolutely. Pushyabhuti family was Brahminical only. Okay. Medieval. Let me finish the ancient first. I have reached chapter number 27 and 28. Now only two chapters are left. That is chapter number 29. And before that chapter number 27. So these two will cover up. Tomorrow and day after tomorrow. Thereafter, I am going to take a break of at least 8 to 10 days. And around 15th December, I am going to start with Medieval India. Okay. Yes. Al-Buruni. Al-Buruni basically came to India with Muhammad of Ghazni. He was a historian of Muhammad of Ghazni. So Ghazni did 17 invasions in India. In between 1000 to 1027. And his last 3 invasions that is 15, 16 and 17 invasions Al-Buruni came to India in those invasions. So the 16th invasion happened at Somnath temple. So at that time Ghazni came to India. And he has written about Somnath temple's attack and thereafter various other aspects of Indian society. Al-Buruni is also called India's first anthropologist. Because he has claimed to get the first fossil evidence in India. In his book. Al-Buruni is also called father of Indology. Because Al-Buruni has elaborately explained the history of India. And thereafter quality, society, economy, science and tech. How it was in ancient times. How it was in 11th century. He has given an elaborate version of it. For that purpose Al-Buruni learned Sanskrit language first. He read all the ancient texts. Puranas, Vedas. And thereafter he has given a comparison that in ancient times Hindus were like this. Now Hindus are like this. And thereafter he has given a third rational aspect. That these two things. Ancient and 11th century India. He has compared it with modern Iran. Iran was basically from Iran. Persia. He has compared it with Persia. Earlier it was like this. Now it is like this. If I compare it with my home country. Iran. So that's why Al-Buruni's book is one of the best possible sources of history. For the past as well as for 11th century India also. We will read about it when we go to medieval India. So Sangam literature. Obviously there are three total Sangams. We have already talked about it. First Sangam. Madurai. Second Sangam. Kapatpuram and Kamatipuram. And thereafter third Sangam. Again Madurai. So whatever literature we have is of third Sangam. It is not written in one person. Approximately 5000 poets came together. And they have written all these texts. Then we have seen their division. What is Melkanaku? What is Kilkanaku? What is Agam? What is Puram? And thereafter their five epics. Two of them we have seen elaborately. That is Talpadi Karam and Manimik line. That has been done in previous lecture. You can watch it again. Sneha once everything is covered. I have planned some revision lecture. So I am planning to take it theme based. So themes will be covered by map based. Don't worry. But it will take some time. It will be done around Jain people only. I hope it is quite clear. Lakshmi, watch yesterday's lecture. What is the difference between Sanatan Dharam and Upanishadic Dharam. Both are same. Sanatan is conservative. Upanishadic is reformative or reformist religion. We can talk about. Simple. Thank you. I hope it is quite clear. It is thread uploaded. You will get it in study IQ playlist. It is thread uploaded. It is almost over. It has been 27-28 lectures. I hope it is quite clear. Yes. Kitab Al Hind. It is book's name. Kitab Al Hind. It is written by Al Baruni. Simple. It will be 7th century and 8th century only. We are understanding the same transition. We have seen this transition in society. What is happening in 7th century society. Aryanization of the society. Upper Varna. Brahmin and Kshatriya. Their monopoly is increasing. Lower Varna. Vaishyas and Shudras. Their status is decreasing. Then caste system is also developing in India. Because Brahmin, Kshatriya, Vaishyas and Shudras are fixed Varna. You have to do hierarchy in this. Because non-Aryan people are Aryan. You have to give them Varna. There are 4 Varna available. You can't change it. Because it is written in Vedas. You have to make caste system in every Varna. Earlier people will get higher caste. Lower people will get lower caste. If you are living in 7th century Maharashtra. You used to do Tantra Mantra. You used to do Jhaad Phook. You will be made Brahmin. You will be assigned lower caste. Maharashtra is very big. Aryanization will last for 200, 300, 400 years. Now we will come to 11th century. In 11th century, you got a person who did Tantra Mantra. You converted him to Aryan religion. He will also get Brahminical Varna. They will also be assigned a caste. But lower. Successive castes developed in India. How much caste is there in India? As of now more than 3000 caste are there. In our country Their name is over a period. According to local conditions they were developed. Whenever a tribal guy used to convert to Aryan religion. New caste is invited for it. or some old caste in that it was accommodated who will decide this? the priest sitting there and the king sitting there and this is your Brahmin Kshatriya Monopoly so this transition happened in 7th century similarly a transition happened in polity, economy and then in culture so in 7th century so that's why 7th century is the end of ancient India and the beginning of medieval India R.A. Sharma is an Indian historian he will talk about this but if you talk about colonial historians Vincent Arthur Smith Alexander Cunningham and thereafter the third one that is John Marshall he said that in 712 Mohammad bin Qasim brought the Islamic religion to India for the first time that is invasion and that's why in 7th century the golden Hindu age of ancient India ended and Islamic religion started but this theory Indian historians don't believe the transition happened in medieval India but why it happened? first we saw some changes in society similarly we will see tomorrow some changes in polity, economy and thereafter in culture so if there is an epoch making change means if there are changes in society, polity, economy and culture so that's why it becomes a distinguished point of ancient and medieval so it depends Indians were called nationalist historians now called Marxist historians or foreigners were called colonial historians and now Cambridge historians now according to their theories this is basically a division but both of them have accepted one thing that 7th century is a division point colonial people have their own opinion Cambridge people have their own opinion Indian historians means nationalist as well as Marxist have their own opinion since we are reading the book of R.S. Sharma so we will not read the colonial version we will read the version of R.S. Sharma okay yeah so I hope it is quite clear right so anything else guys so I guess everything is over so two more lectures to go in two lectures we will finish tomorrow and day after so shall we take a leave now guys if you don't have any doubt we will be taking a leave but still one minute I will give to you if you have any doubt then guys let me know yeah so let me know any doubt if you are having clear so guys I guess then we will be stopping the session tomorrow again 7 o'clock and we will move on to the previous chapter that is chapter number 27 thank you so much guys I will be stopping the lecture now