The Great Indian Civilization Overtook The Total Slave System In Ancient Social Transitional Phases In The Indian Society By Jumping Out The Slave Sys

difference between Dasyu and a slave on the duties they assigned differing the conditions of the slavery and its slave system of other parts of the world. In another verse Manu clarified by the word Dasa who subsists on the earning of the boats man who inhibits in the place what he called Aryavartha.

34) “A Nishada begets (on the same) a Margava (or) Dasa, who subsist by working as boats (and) whom the inhabitants of Aryavartha call Kaivartha”.

Manu had clarified about the nature of duties of the people they have been assigned to them with identification of the linage of the present Andhra race’s origin which is now turned as a region who wants to continue the same under the title of united Andhra in Andhra Pradesh so as to continue the same exploitation of Telangana region in India. Here the verse is as follows.

36)’ From a Nishada, spring by a woman of the (Vaideha caste) a Karavana who works in leather and from a Vaideha (by woman of the Karavaga and Nishada castes) an Andhra and Meda who dwell outside the village’

. In the declarations of Manu the entire rural artisans he addressed with such a system he set out to follow very differently and purely basing on the lines of his thoughts, Manu did not leave anybody in declaring all those who were out of his fold by declaring Dasyus, Dasyu ,Shudra, etc, whatever the language they speaks.

45) “all those tribes in this world, which are excluded from (the community of) those born from mouth, the arms, the thighs and the fact of a Brahman are called Dasyus, whether they speak the language of the Mlekkahs(barbarians)” the serious declarations about non-brahminical castes have the history of protests against this code and its law giver Manu in India. And off course no one would agree with such derogatory remarks on the origin and branding them to keep them out from the main fold of Indian society.

 

Manu further clarified his view what he had in his mind about those who were engaged on wage basis in the rural artisan’s professions which are as followed

116) ‘learning mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, entertainment,(with little) alms,  a receiving interest on money, are the ten modes of subsistence permitted to all men in times of distress’

.It is clarified that he had knowledge a lot on the conditions of that society where the rates and hours for those slaves he did not fix and no punishment were even indicated about such trading. In another verse, Manu asked Sudra to serve Brhamanas for their subsistence, which is given below.

121)’ if a Sudra (unable to subsist by serving Brahmana ) seek livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya’.

The word female slave Manu was used to follow the rule what he said to the people after attending the funeral of her own in the following verse,

184)’ a female slave, shall upset with her foot filled with water, as if it were for a dead person, his (Sapindas) as well as Sammanodakas, shall be impure for a day and night’. whereas all these verses he composed in his code of laws for whole society instructing all castes’ people including Sudras to follow the rules from the date of birth of a new child to the death of old by performing rituals and ceremonies with five kinds of sacrifices, he did not mention the working hours, in detailed manner whether year or daily basis to the workers and other professionals in the society to hire or to purchase the slave trade. he entrusted all the duties to the kings in their routine business of kingship regularly in India in his code of laws.

In the Hammurabi Code of Laws, there was of system of marking on the slave as a slave for sale or the save is not for sale through which the identification of slave could be made with the right of ownership on the slave, here are the laws.

223)’if he here slave, his owner shall pay the physician two shekels’. 

226) ‘if a barber, without the knowledge of his master, cut the sign of a slave, on the slave not to be sold, the hands of this barber shall be cut off’.

227)” if anyone deceive a barber, and have him mark a slave not for sale with the sign of slave; he shall be put to death, and buried on his house. The barber shall swear” I did not mark him wittingly and shall be guiltless”.

In a comparison of these two Codes of Laws with each other the Hammurabi Code of Laws were composed by the king of that time as his society and his state have the social laws on slavery so that the laws were framed and got implemented there. In Indian society in early period of Vedic society and the later period of Manu who composed these laws the following laws are in support of the Babylonian’s in-depth slave system was in existence there unlike Indian societies’ composition of classes of that time

118) ‘if a male or female slave away from forced labor and the merchant sublease them or sell them for money no objection can be raised’.

129)’ if a man’s wife be surprised (flagrante delicto) with another man, both shall be tied and thrown into the water, but the husband may pardon his wife and the king his slaves’.

134)’ if anyone be captured in war and there is not sustenance in his house, if then his wife go to another house this women shall be held blameless’.

these laws have complete clarifications on its subjects that the state, society and all classes have the social sanctions in each and every ones roles in the society and they have rights and duties to resume there and the community leadership and the state has the responsibility of all sections of the society to run in an organized manner under the control of the kings’ rule, at that time. But in India in the light of rig Vedic and post rig Vedic societies have not seen such kind of mechanism within the society as a need of each other to enter into the slave system. So that the laws about slave subjects and its slave factors were not raised there before any law givers or before any kings of ancient time in India. So it is cleared that the great Indian and righteous civilizations with its own diversities it was over took with a ‘great leap forward’ in Indian model continuing and leading towards progress and prosperity. It is clarified that the Indian ancient civilization was the different way of its model of transformation from time to time since its origin in Indian soils.

Ayub Mohammed

 

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