Post-Mauryan society and philosophy by Harsh
The post-Mauryan age saw a number of developments in every field of the state, whether it is economy or society. Many of the British scholars presented this age as the dark age of the Indian History but it was just to justify their rule in India because this saw various development in India which was never seen before. Even this was the golden age for many fields like philosophical development, in the History of India.
Also Read : Buddhism – Spread & Popularity and Its Decline
Jainism – Major Schools and Auspicious Signs
Jainism – The Philosophy and Teachings
Post-Mauryan Age Society
The socio-cultural life of India during the post-Mauryan age was characterized by number of changes and transformations. Much higher degree of social rigidity developed during this age. These changes were the result of the number of challenges faced by the society during this age. The repeated foreign invasions posed number of serious challenges. A large number of professions were emerged during this age.
Due to remarkable economic prosperity, with the emergence of new professions, new castes also emerged during this age. Each of these castes were looking for higher status because of that the social crisis developed in the society. Inter-Varna marriages and assimilation of non-Aryan groups in the Brahmanical society created a serious challenge.
To counter these challenges, the scope of truthful and unlawful activities was clearly defined during post-Mauryan age. Number of new books written during this age like Dharmashastra and Manusmriti. As a result, the status of Shudras was declined, now they were made dependent upon the three other Varna peoples to earn for their livelihood. In another word, they now became the servants of the other three Varnas.
The emergence of untouchability was also rooted in this age. Social exclusion was imposed as a punishment for doing the prohibited social behaviour. In the beginning, foreigners were not allowed to enter in the Brahmanical order but to counter the challenge of Buddhism, the Vratyastoma sacrifice was developed to facilitate the entry of foreigners in the Brahmanical order.
They were awarded with status of second-class Kshatriya (Vratya Kshatriyas). Family was still the primary unit of the society. The people still followed the Varna Ashrama Dharma system. The education system was developed as different subjects were taught in the Gurukuls. Gurukuls basically were the education institutions where students lived until their education get completed.
They followed the Guru-Shishya system. Taxila was the main education center during the post-Mauryan age. Apart from that Ujjain, Vallabhi, Kashi etc. also emerged as the important education centres. The subjects like Astronomy, Politics, Philosophy, Mathematics, Ethics etc. were taught during this age. Status of women because the practice of child marriage was become normal during this age.
According to the Manusmriti, the normal marriage for a girl was 8 to 12 years. Divorces were not allowed but widow remarriages were permissible. Great emphasis was placed on the chastity and obedience of wife. Eight different types of marriages were in society was mentioned by Manusmriti. Manusmriti mentioned nine different types of slavery.
Though the social life was marked by high degree of rigidity during this age but at the same time, a liberal, progressive and cosmopolitan culture emerged in the coastal regions and centres of trade and commerce.
Philosophical Developments in Post-Mauryan Period
Astika and Nastika Schools
Indian philosophical traditions offered different explanation about the nature of reality and knowledge but they usually also had a soteriological aspect (path to salvation or liberation) and many of them eventually connected with one or other religious traditions. The Astika school accepted the authority of Vedas and comprised a number of schools that later came to be considered the six classical system of Hindu philosophy. At opposite, Nastika schools like Buddhism, Jainism, Charvaka rejected the authority of Vedas.
The Worship of Yakshas and Yakshis, Naga and Nagis
This philosophy contains the natural sources of devotional elements. Yakshas mentioned as powerful deity who was focus of exclusive worship to a terrifying, demonic creature, reduced to position of a subsidiary attendant figure associated more with fertility than wealth. Yakshis or Yakshini was the female counterpart of Yaksha, originally associated with fertility.
These cults were often described as minor, rural folks but evidence indicates otherwise. Stone images of Mathura reflect the existence of iconography conventions and community worship in shrines. The Naga and Nagis were associated with water and fertility. The seven-hooded Naga image found at Mathura with an inscription that places it in the early 2nd century AD.
Worship of Goddess during the c. 200 BC to c. 300 AD, is evident from archeological evidence from many sites. The goddess figurines of the succeeding centuries display greater stylistic refinement, technical innovations and an increase in number and varieties.
Puranic Hinduism
The word Hinduism was first time used by Raja Ram Mohan Roy. The post-Mauryan period saw the emergence of the foci of devotion. This process was clearly visible in Mahabharat and Ramayana. New religiosity of devotion is also reflected in Bhagavata Gita. Mahabhashya of Patanjali mentioned the imaged of deities Shiva, Skanda and Vishakha.
Worship of God Shiva and Vishnu, and Goddess Durga was newly emerged. The idea of triad of Brahma (creator), Vishnu (preserver) and Shiva or Mahesh (destroyer) became prominent during this age. Sangam literature also mentioned the God Shiva and Vishnu. Shakti worship was also become prominent.
Other philosophical developments like emergence of Mahayana Buddhism (Major Schools of Buddhism) and the emergence of schools of Jainism (Jainism – Major Schools and Auspicious Signs), also happened in the post-Mauryan age.
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