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Bgd234 bahmacin79,162, Bgd440,443 438, Bagch462 bhga Badava420 Bhagavadgt 173, Bhagavadgt t t 173, Badaga408 Biga275,408 Bhagavat299 - Biga-Bhuiy66 Bhagat Baidy340,341 bhband/bhbandh bl/Bl89,91,376 bhati102,108,154,181, Bal421,443 192,198,202208,210213,218, bali83 221,225,363,379,400,413,414, Banja355 455,463,465,467470, bni279 bhatimga Baniy9,168,175,330,340, Bhmb440, Bhang9,116,421,438,440, 420,421, Ba 421 baga 290 Bh143,359, Bgja 91 Bhat70, Bgnda440,443 bhata Benda 461,462 Bhatvasa54,138, Biy176 140, Badh9,246,421 bhatantyam bsv241,258 Bhgava Bachilev345 Bht165,225,387, Beanwl246 Bhattaca Beld421 Bhatti144, -Bene-Isael223 bhisu455, binzal176 Bhl136,143,333,355,362, bid19,52,127,273, 366, Bhill223, 304325,339,340,436,461, Bih47,68,416,417 bhopa150, bsgma310 bhotiy70, Bih460 bhta .


() http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ -bhdna446 Veda64,94,95,116,126,166, 173,188,191,192,205,206,225, Bhuinh Bhuiy vedaga / Bhmij/ vednta100,102,191,206, Bhmij68, 211,216,224,467, // ved Bhumih/Bhuinh/Bbhan342, Vla vli Velllaiam368 vadagalai /Vellla/Vellla Vadauda 158,207,249,293,355,368374, /Vaduga/Vadua Vaduga/Vadua /Vadua Vadua 396,398,447,449451, Vaidi Velllic Vaididhama vest489, Vaidy vibhti /Vaig440,444, videha vidhav vaigya v Vaisnava202,212,444, Vaaiva218,219,323, 457, 467, Vaiya9,75,91,96,105, vi65,91, 106,109,114,132,149,168,184, -Visnuuna 221,223,338,344,372,435,441, vddhca vsa vaaiya293,294, Vpatija gavch Vlangai Gadd Vlluva202, gana287, gan 287, vama89,168, / vamval GangdiVoalig vnapastha ganda vanaspati gandhava53, Vania64,166 gowl Vni Go Vannan447 Gaud vnyajti55,132 gahapati Vli358 Gyat vana()9,22, Gin 5398,106. Gol9,248,291,341,344, -vanadhama103, 163,413 GobhjaVania -vanaml107 167, - vanasamaa76,77, Golapuab 152 Goll . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Gond136,143,408 alit76, alit 76, Gopa248 dama gop207 dampati -gopcandana207 dna132,181, GoiyKumbh247 aj440, Gosin31,389,440,444 aoga Goswm420 sa64,65,73, got 279,290,384 -dsavana65, gota8,15,19,34,94,167, -dsputa hat 168,176,181,189,228,239,254, aanminga 259,269,274,275,279,282290, dvija 294,303,307,311,318,330,362, dvpa 458,465, gotaai286 vpntaa gotia285 deva gma63,66 devads214, ghapati63,64,79,80, devaa83, devangai ghastha79,118,163, evng deva 167, ghyasta18,161, / 176,191,279,430 evam/Tevam gja144,351,376,385, devayna ja 144, 351, 376, 385, ja evenda Palla -deadhama easth275,459, GujetBal jg de186, GujetKumh emuh -Jagattam GujetLoh440 Jagat tam agat gat guna106,188,436,441 jajmn425, Guniy176 jajmn47,51,133, Guau176 175,259,261,319,336,351,410, gjaa89,144 414433,448, guu54,94,156,163,176,187, Jdon Jayi 203,212,218,261,263,287,309, Jain 10,75,115,179,181 379,454,455,457,462,464466, 505 184,217,229,329,391393,463, ghaba465 ghati217 Jambdvpa -JamvMt abs310 jana adhicha420 janapada Jagama janeu asinatyVaidia . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ hojiy Jt144,232,310,374380, holi 398, jti()6,1215, dhot278,481,482,492, 127,316.

-jtidhama zt ()169, -jtipuna25,35, Idangai496, /Idaiyan/Idaiy 102,165,169, jauh262,387,509 lava/lvan izzat illam JijhotiyAh JiMl331 Inda Jog421 Iula55, Jo Jh458 yonisambandha igmbaa digvijaya139 Kabpanthi dsita60 adalattI obli247 Kd55,401, /om359 Kaibatt / Klmuha185,217219, avida/amida139,198 ubl358,409,410 -laipyattam uli234 alinga uml290 Kallan/Kall158,394,396, duhita61, duhita 61, 265 397,447,450, hanojKunb333 - - Kl-tacchan hai421 Kalw130,359, dhama()102 madhenu166, masta / Kmma97,359, Kammlan55,435,436, dhamadea/dhamabhmi57, 182,183 451, dhamaja182,183 Knb359, hamany165, KnbPtid Knva 166, dhamasta18,191, Knnan KanojiyAh dhamasta18,78, Knphta Jog aJog anydna132,272, 153,161,176,244,274,276,279, / / 280,282284,295,303,401,415, 427,430,504 Kanyubjh/Kannauj hed152,359 Kplia hedi358 Kpu395,398, hob421,440,443,444 Kalav . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Kaan248 -uladev 82, 83, 194197, dev 82,83,194197, 222,289,291,299,383, anavan298,300, -uladhama Kabl ()174 / / Kaaiatt t -ulamt194, 369, ulappa ama53,126,174, Kuln461, Kanta139, Kumavat Kumavat Kaumb /Kumh/Kumbh Kauppan 14,97,420, Kahd Kunb333,334, attupatu KunbSle KattyKumh /Kual/Tiuual Kual Kah KacMl udI acc Km342344,359, KaccBhateu uu Kam KuubaSle Kyastha340,341,421, /Kuuba175, 424, Kuuala imnaa58. Kusavan ita70, uhu / / ovil hadda / / Koda hmp Kodil Vellla lVel Khang hndn / / Koii/Koei342,343, Khandelwl 344, hp Kol9,331,340,355,362,393, Khs67, Khat420,440 Kollan KhatBht440 Kmati9, Khat246, Konga Vellla Khatt Koanasth /ha/hsa KoaniKunb hel / / Kodag/Kodava74, Khond 406408 hyt Kowa68 sata60, Kou68 Ksatiya75,89,91,97,99, KosiyAh311 109,138,355,386,393,434,484, tnjal193 488,515.

uinji Kui408 LtaKumbh ula()8 lavnga -uladevat289,414 Lula . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Lta75,333,362 mansabd laui186 manta -lauia-gota287 Mav158,394, -Lahan-che333 Math74,333,355,364, LevaKunb400 387,397 Lepch408 MathKumbh ll108,172,214 liga69,190,214,299 MathSle Ligyat184,186,218, MathKunb 219,234,323,332,333,407,470 334,397 Licchvijti99 Madw loloa54 mga lia/lauia454,458463, mautal mt193,194, Loh9,421 mtai lung300,492,493 Matial Luniy345 matha218, -Mah-bhman bhman hman Madhyaen461 Mah474, Mdhyandina334 Mahsta Majhab 379, 380 mahu130, ab 379, Myn193 Machu Maithila460,462 Mewfaosh my172 Med Maalamntana Melan Meu Maaa- MecoKaibatt Min313, Sannti Mla/ml359 mimms117, Ml331,440 Mn143,197,362,408, lwKumh440 miasd447, Midh lwLoh440,441 misaval lwBal440 misadyam mm240 mitt mana8285 Mishmi Mna359 Mish421, mleccha71 Moge Mnavadhamasta22, navadhamasta 22, navadhamasta sta sta manas83 ModhBaniy165, ManvaKunb400 ModhBhmana165, magala504 magalam445 mosa magalsuta504 Moch Moch mansab304,386 mitpa . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Mudaliyr 369, 447, 497 / Nihang/Akl ml 259, 269, 279, 290, 291 Nisda 68, 69, 78, mullai 158 Nishi Mnd 66, 68, 233, 408 Noniy 152, 344, 345, Muppanr 450 nkh murappennu 302 Nuniy muraccherukkan 302 Ojh murai 276 okka mrti 190, 429 Okkalig . Vokkalig nga 32, 157 Onge Ngavama 89, 91 Oron 136, 233, Ngar 463 odhn 262, Ngerkotiy 317 Oswl Ndr 395, 451 ottuvr / ndu/nattu 310, N 20, 421, 440, 442 Padaiychi 370, 447, Nidu 451 pakk Nambtiri 192, 205, 209, Pakk Bhateru 317, 263, 265, 271, 296300, 303, 356, 368, 452, 453, 402406 plai Nammlvr 205, 212 paliyr 47, - 203, 208 / Palla/Pallan Naomliy / Palli/Palliyan 368, Nrvriy Ahr nstika Palliwl Baniy / Nt/Nth 421, 440, pal Natarj Pna Nttikottai pangal 291, Chetti pangt nattuval 215, Pandey 421, / Nth Jog 440, Pndya 213, 214, 219, 367, Nyaka 395, 400, 447, Pndya Vellla 369, Nyanmr 205, 206, 218, 371, 371, Pan Nyar/Nir 9, 263, 264, 271, Panik 296303, 355, 368, 402 Panikkr naital pandram nigama panc gauda niyoga 257, panc dravida niyog pancagavya nm 82, pancama niravasita .


() http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ pasdam patiloma77, pancangaan ngaan an an an n Patha pancyat21,147, Pthv - pthvvallbha pancyatanapj Pthu pancopsana pj68,85,189,190, Pava221,222, pji Paadav ()Pulayan368, paam-pa176, pu65, pad PuabThu440, Padei /Paaiya/Paaiyan76, puna53,70,117,118,140, 93,94,202,205,368,438,452, 165,169,186,188,214,225,383, 474, 413, Paee pnim paivjaa puuh Psi puspa Patel -pustimga414,463, pativat505, Ptid phaid patn64,79,80, PhlMl paulasa pauania191,207,434, Rba v Pah136,142,254, ga84, Pupata208, RjGond355, ja73,384, PacatyVaidia jaguu PeiyPunam janya65, Peuml japtajti Pecch peshwa ajas186,188,196, Pillai368,369, ajasi436,441, Rji PillaimVellla Rjpt9,89,142149, pinda 165,195197,233,239,258,262, ppal82, 271,312318,333,355,357, pit 381392,413,422,435,440444, pityna 494, Poley407, jpt386,387,391, pabandham205, 205, R pavaa287,362,465, Rwd pati121,130, Rjg PamalaiKall . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ -hbandhana306, Saswat420,460,484, 433 Rmds469 Sad na145 sat27,174,187,262,387, o145 502,505, Radhiy461,462 -satmt sau388 Stmliy Rthod315,440 sattva106,186, Raudesntana 332 sattvi Redd/Reddy395,398,451 Sahdi na427 sahasanma ta173 svadhama s94,132,153,286,287,294 ()160 swm sabh432 svatanta155, sagota282285 Sevai sadhamacin507 sind444, sdhu133,175,212,469 sippa Saldvpi289 stphal sauly285 smta/Smta191,192, Sle331,395 206,208,211,331,447,449,463, samnodaatva19 Samanthan404 smti102,165,191, sambandham298,302 Soln sampadya171,202, Sombatt Son9, 465,466 samsa155,164,191 Son -santanadhama -stdhama Suvanadvpa samdhy287,447 Syavama samnysa166,427, samnysin/sannys100, tlapda 118,119, samsa53,101,104,126 tliettualynam samstam105,142 tamas106, samsti12,121,130, tamasi /Tamil198, 134,142, snt204,221,464 tampian Santhl68,233,408 tanda Sanco463 tndava tndava n n sapinda263,277,282,283 Tnti tanta 285, sapindatva18 tantia saptamti195 taawd/taavd264,297, Saptaat461 298,301,302,402, . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Tattan435,447 Havs Hajong Tacchan436, Tacchan 436, Khalbh Tel247,334,421,440,438, hal 366, al 366, Hliy tealai HaldMl Tiw Halpati409411, Halpati 409411, tlaa Haijan76,397,452,471, TioleKunb tinai haita tindaljti -Htghade ttha Hindudhama tthaa180,192, Ho68, / hu322,439, TiuvymolI205, Huna tithi69, Tod401, ()Chaliyan368,452, toddi/toddy88,300,301,359, Cam/Cham9,14,93,94, TondaiMandala 247,330,421,440,443,469,473, thu timga candla22,76,97,120,132, tulas152, tuntuna candana Ti cand tussah487,489, Chandlaga Thu Moch tht Candavama tho238, Canam201, -Tho-che caa Thotti Can/Chan165,388, tygi cava Chs Uva catuaama79,156, uyi upajti catuvana131, Updhyya421, Updhyya 421, dhyya dhyya ya ya --- upanayana162,438 catuvanamadhama11, upanisad101,104,111, atuved 204 magalam upapuna188 UiyKumh97 atusampadyanga utampu293,294 Caube462, Utala460 caugma . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Caudh/Chaudh/ ih -ilaMt Chaudhu410, chaus310 ilpa Cauhn/Chauhn144,344, ilpasta116,117, 421,440 Chenchu355,408 vana chei446 ddha191,280, Cheo394 amana Cheo ()Cheuman368 auta Chetti447 autasta ci 66 en Chita247 206,213, Chitpvan256,334,399, Vaisnava206,207, 459,460 210212,426,447,449, /Cola198,205,216218, Col 198, 205, 216218, 367,372,373,498 SgauBhmana ml sampadya ChungiCham Chhatt421 uti165, chotbh385 ubha da9,22,71,75,76,80, Shgidpesha248 88,91,92,106,109,119,131 aiva202,212,331,467 133,149,168,203,212,362, 364368,379,397,399,424,435, aivasiddhnta467 436,444,450,457,464,488,492, a/a76,8991,376,387 h89 nyat yajti Shn395,451 ead /Samgam201 Ebli sta454456 enangan241, st346,437,454 sti186 yvana vapa76 Ydava73,89,248, vetmbaa392 yajna enav459 yt ivamasunda 214, . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ Summary Anthropology of IndIAn CAste TheIndiansaefamousfotheihighlysophisticatedpattensof social life and thei caste system. Thei eligion (Hindu hama) contolsandsystematiseswaysoflivingandthiningofthepeople thusmaingunityandcontinuityoftheHinduwoldpossible.stic conceptsofvaa(class,an),jti(ithandin,lit.bith,species) and catuvaamadhama (lit. dhama of fou vanas and fou stagesoflife)undelieeveytaditionalfomofsocial,economicand eligious life in India even today. Ideology of Hindu social ode actuallyfomulatesapaadigmfoepoducingasegmentedsociety with its in-based oganization, segegation and complementaity betweenencapsulatedsocialunits(jtisandclans).Itsinfluencegoes fabeyondthelimitsoffouvanastothesocalledUntouchablesand non-Hinducommunities.estentheoisingoncasteonlysupeficially taes the Bahmanical social tadition into consideation, leaving cetainphenomenaofIndiansociallifebeyonditsexplanatoyange.

Keysocialcategoyofjtiisusuallysubstitutedbyesteninnovations ofcasteosub-casteandemainsundeestimated.

AnthopologicalevidencesuppotstheassetionthataVaa-Jti socialsystemisessentiallytibalbyoigin.Theeisageatpobability that the vey concept of jti was inheited fom pehistoic tibal equalitaianismwithitselatedpacticeofmaintainingboundaiesand identities, tibal notions of solidaity and distibutive economy (exchangeofesouces).Asocialcategoyofjtideives its essence deivesitsessence . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ fomanotionthatonlyaclosedgoupofealandwould-beelatives a notion that only a closed goup of eal and would-be elatives canshaeacommonfate.Stictendogamypotectsthecommunitys means of subsistence and popety (women also) fom the claimant stanges.Itwasfomthisemotepastthatachaicsocialinstitutions, teminologyandideologyofHindusocialodecametonowadays.

Thenotionofbida(lit.bothehood)playsasignificantolein Vaa-Jtioganizationandcasteideology.Thiswodactually means actuallymeans means thequalityostateofbeingequal,oshaingonedestiny.Bida impliesstatuspaitybetweenfamiliesandingoups;

peopleconnected bybidatiesceateacicleofequalswhichiscalledbythesame wod bida. Status paity is impotant in evey aspect of social communicating,includingmaitalelations.Inthelattecaseanumbe ofsociallyandituallyequalexogamousclans(ulas,gotas,panglis, vaaiyaasandothes)fomsamaiagecicle(bidaofclans,i.e.

ajti), which membes may intemay without loosing thei social position.Thispoolofmaitalpatnesmaesupajtiwhichthus canbeegadedasanendogamousunitinwhichcommunicatingon equalfootingispacticedinthefomofisogamyohypegamy,i.e.

anuloma.Jtiisendogamouscicleofitscomponentclansandlineages;

jti (tibe o quasi-tibe) is the basic unit of Hindu social stuctue.

Bida,othestatusequality(statuspaity)isastuctualpinciple not less impotant fo the caste oganization than hieachy, but it emainsundeestimatedbyacademicnowledge,totallybewitchedby the caste hieachy. A jti is eithe an ancient tibe emained in existenceuptonowadays(usuallyacnowledgedasethniccaste)o a newly composed aggegation of intecommunicating clans (i.e.

quasi-tibe),asitisthecasewithmanyBahman,atisanandmenial castes.

Even today the Vaa-Jti oganization eeps commonality of the Vaa-Jti oganization eeps commonality of tibesmen,exogamousdescentgoupsandotheachetypalidentities and foms of sociality woing. Hindu social ode povides social of sociality woing. Hindu social ode povides social secuityfoeveycomponentofitbynatuallaw.Heeweseecommon common consumption of natual esouces and cultually poduced goods in accodancewithstatusofajti.Theseaesocialelations of status and elationsofstatusand elations distibution,chaacteizedbyexchangeinfood,womenandpoducts oflabou.Socialpestigeisobtainedinsuchcommunitieswiththe numbeofguestsfed,abundanceofdishesseved,pesentsdistibuted and money spent fo pefoming ituals. The pinciple of dna (lit.

The pinciple of dna (lit.

gift) is all-pevasive in Indian social cultue. Egalitaian tibal -pevasive pevasive cultue. Egalitaian tibal ideology is scupulously maintained in a goup of untouchable . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ castesalso.Manyofthemexecisedtansitionfomtibetocastequite ecentlyandcontinuetheitibalsteeotypesinafullange.Regaded ituallypollutedthesealitjtisaesociallydisciminated,politically oppessedandconstitutethepooestsegmentofpopulation.

Indian caste system is usually egaded as a method of delibe ately esticted intecultual communication fo the Indo-Ayans suoundedbyanya(non-Ayan)indigenoustibes.Thismethod hadoiginatedatthetimesoftheifistcontactsandwasconstituted and efined in the dhamasta peiod as a pinciple of social life (law).Actually,Hindusocialodewithitssegegationalegulations and taboos seems to be a ind of adaptational stategy to the con ditionsofIndianenvionmentwithitsemaableethnicandcultual vaiability,ovepopulationintheaeasgoodfoagicultue,geneal shotage of natual esouces and endless challenges coming fom outsidethesystem.Inthehashnessoftopicalclimateencapsulated natueofsocialgoupswasinsomewayadvantageous.Cetainachaic ideas egading commensality, maiage, eating and dining as magically significant activities wee essential in the fomation of Vaa-Jtioganization,aswellaselatedconceptsoftabooandmana (soul-stuff).Theveyideaofpollutionseemstobeboowedfomthe cultueofpe-Ayanaboiginaltibes.Itwasintepetedbypiestsas magicandhygienicnecessityandwassanctifiedaseligiousequie menttoeepitualpuityinthedefilingcontactswiththealiens (i.e.,withthosewhoaenotincludedintohisownjti).Fothiseason socialinteactionis minimized to the utmost. Thee exists a gadation is isminimizedtotheutmost.Theeexistsagadation of contacts based on the degee of thei intimacy: an accidental encounteontheoad,stayingtogetheinacloisteedplace,touching, sitting close to one anothe, taing wate fom ones hands, taing foodfomoneshands,smoingtogethe,eatingtogethe,andfinally conjugalelations.Thecloseaecontactsthenaoweisthecicleof peoplemaingthesecontacts.

Anthopologocal eseach poves the evidence that stuctual composition of caste society is the esult of juxtaposition of two sepaate social models developed by Vedic and pe-Ayan peoples espectively.TheVedicAyansexecisedthedivisionoflabouinthe fomofestates-vanas.Socialdiffeentiationofpe-Ayanpopulation wasclan-basedandhadledtothedevelopmentofasegmentedsociety withitsmodeofcontollingeconomicesouces.Theealeadyexisted pofessionally specialised lineages of piestly elite, qualified ivoy caves,jewelles,maesofpaasols,winebewes,silweavesand . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ othes. Tibal communities wee thus tansfomed into a statified society, and in-based jtis and ulas became encapsulated ele mentay units of moe complex social stuctue with its constituent vanas. In Vaa-Jti society each jti emained encapsulated, Vaa-Jti society each jti emained encapsulated, undestanding its sepaate identity even as it was involved into inteactionandintedependentelationships,andstatificationinthe fom of vana divisions was imposed onto the segmentay system esulting in the fomation of vana status system. Thee was no desintegation of in-based tibal stuctues in the pocess they wee incopoated into the powe stuctue of state fomation.

A hieachy of ethnic goups was established on the gounds of economicspecialization.Locationoftibesindiffeentenvionmental zones and thei ecologically detemined occupational specialization wasconsideedfundamental.iffeentjtisweepacticingdiffeent typesofsubsistencedependingonthenatueoftheibasicesouces.

Vanasasestateshadtheiownstatusesbasedonpincipleofdivision oflabou,sotheaningofoccupationsbecameofpimayimpotance.

ThepiestlyclassofBahmansholdtheuppemostpositionincaste hieachy.Nomads,especiallythosewholivedbyeepingofhoses andthosewholivedbyplundeandcattleaidscomethenextsince theyweegantedthepositionofKshatiyas(astheAyansthemselves wee).Thosewhopacticedasedentayagaianlifestyle,agicultue and animal husbandy, and especially plough cultivation of cops, wee pemitted status of Sudas only. Manual occupations wee eseved fo Sudas since. Vaishyas too intemediate position in between the poduces of goods and consumes of highest vanas;

theipofessionalactivityismiddlemens.Thosetibeswhosubsiston hunting,fishingandgatheingepesentthelowestlevelofmateial existence;

in vana hieachy they find themselves in the lowest categoiesofSudasobegetastatusoftheUntouchablesoutoffou vanas. The economic dimension of statification is futhe empha is futhe sizedbyadistinctive style of life and othe chaacteisticaspectsof distinctivestyleoflifeandothechaacteistic aspects of chaacteistic of cultue of ethnic goups maing them fit fo existence unde the of ethnic goups maing them fit fo existence unde the conditionsoftheienvionments.Socialstatusofajtidependsonits typical way of life, its cultued o non-cultued usages and the itualstatusofitsoccupationsupeioandsacedoinfeioand degading. Status evaluation is essential fo caste-type social inteaction. Clans and jtis aange themselves in status cicles and alignmentsfomedonthegoundsofhieachyoequivalence;

thisis amethodofcommunication.

. () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ HinduismupholdsaVaa-Jtisystemofinequalitybytheideaof Univesalandindividualhamaandfomulatestheideaofhuman society by opposing cultue (samsti) against natue (pati).

AcultuetheIndianwayistoconsideaBahmanicitualasnecessay accompaniment fo any ind of activity, whethe it is subsistence elated wo o physiological activity. Sansitization (lit. accul tuation)oextendingofBahmansspiitualpoweovethemasses of aboiginal population of the Indian subcontinent is a unique and aunivesalwayofsocializationfoanyjtiinIndiabeitaHindu jtieagetoimpoveitsinheitedstatusoajtijustbeginningitsway ofintegationintoHindusociety.Sansitizationoftibescontinues today;

theyaeincopoatedintotheHindusocietyaslowescheduled castes.Successivewavesoffoeigninvadesandsettles(lieShaa Scythians and othes) wee also involved into the Sansitization pocessandnowfomapatofIndianpopulation.TheSansitization ointoductionofnon-HindutibesintothepaleofIndo-Ayancultue andHindusocietyhadpoducedmanyeffects.ItcontibutedtoIndian ethnicandsocialmulticultualismandeventocosmicsizesofHindu pantheon. Hindu society developed its cellula stuctue, and Hindu cultueacquieditsvaiability.Sansitizedethnicelementsaeusually acnowledgedascastesofethnicoiginoastibe-to-castetansi tionalunits.Sansitizationwasgoingwithoutfocingthepeopleto giveuptheiownnoms,beliefs,customsandpactices,theycould etain thei pe-Ayan cultual featues, languages and social insti tutions,thatis,cultuewhichtheywantedtopeseveandtansmitto the next geneations. Tibe-to-caste tansitional units with thei espective mode of subsistence ae ecognizable eadily. E.g., some huntesandgatheestaeabaset-weavingastheicasteoccupation, while eeping thei tibal oganization (sometimes, they tace thei descentthoughthematenalline),andtibaleligions.Thisvaiability ismaintainedbyBahmanicconceptofsvadhama,i.e.asacalization ofthewayoflivingofeveyindofpeopleceatedbygods.

Sansitwodsvaaandjtidefinesocialcategoiesinheitedby bith,anddiffeentiatedbystatusofbith.Theconceptofjticannot besepaatedfomsuchbasicconceptsofHinduismasdhama,ama andsamsa.FoaHinduthebithinagivenjtiispedeteminedby hisamaaccumulatedinpeviouslivesalsospentindiffeentjtis, oftennotinahumanappeaance.Thepesentlifeconditionsthefutue oneandpedestinesapaticulajtiinwhichapesonwillbebon.

TheBahmansassumethattheeexistageatmanyhumanjtisand . () http://www.kunstkamera.ru/lib/rubrikator/03/03_03/978-5-02-025614-9/ nottheonlybiologicalspeciesHomosapiens.iffeentjtispossess diffeentaisondte.Thepincipalaspectofthisaisondteisthe inbonpedestinationooccupationalspecialization,i.e.jti-dhama.



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