Society during Gupta Period

The structure of the society was undergoing a change in the Gupta period. The supremacy of the brahmanas was increasing. They were getting large-scale land grants not only from the rulers but from other people also. The land was given along with administrative rights and tax exemptions. Thus, a new class of brahmana landlords was created. Supported by the king, they tended to exploit the peasants.

We also notice a proliferation of castes in this period. With the extension of brahmanical culture in distant and different areas, a large number of tribals were assimilated in the brahmanical social structure of varna system fold, as were some foreigners such as the Hunas. While the foreigners and tribals heads were included as kshtriyas, the ordinary tribals were given the status of shudras.

The position of shudras however improved somewhat during this period. They were allowed to listen to the epics and the puranas. They could also perform some domestic rituals that were earlier prohibited for them. In the seventh century Hsuan Tsang calls shudras as agriculturists and the vaishyas as traders. A distinction was also made between shudras and untouchables, the latter being treated lower in status than the shudras.

The untouchables are referred to as chandalas. They lived outside the village and dealt in unclean jobs such as scavenging or butchery. The Chinese traveler Fa-Hien tells us that whenever they entered the towns or market places they would strike a piece of wood to announce their arrival, so that the others might not touch them and get polluted.

References to slaves are found in the contemporary Dharmashastras (Law Books). Narada mentions fifteen types of slaves. They were mainly domestic servants employed in cleaning and sweeping. The prisoners of war, debt bondsmen, born of slave woman were all considered slaves.

The status of women continued to decline in Gupta period. The main reason for the subordination of women was their complete dependence on men for their livelihood. The women were not entitled to inherit property. However, she had full right on her stridhana i.e. the presents received by the bride at the time of her marriage.

The free representation of females in art suggest that there was no purdah system in the society. However, there is evidence of the presence of sati system. The first evidence of sati (immolation of widow) is found in an inscription (AD 510) at Eran in Madhya Pradesh.

In the Harshacarita of Bana, the queen performs sati on the death of her husband king Prabhakaravardhana. Even Rajyashri, sister of Harsha was about to perform sati when Harsha rescued her.