The Vedas: An Exploration
Vedic Society LAKSHMI DEVNATH (Continued from previous issue...)
June 2019
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The Vedanta Kesari
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cursory survey of the Vedic literature especially the Rig Veda reveals that, in those days, India was indeed a land of plenty. There are references to gold ornaments and fine robes. The art scene also seems to have been rather vibrant with music, dance and other arts. There is nothing in the Vedic literature to show that the rishis were pessimistic or considered the world as evil. On the contrary, the sages considered this world as a fit place for virtuous people to lead a good life under the protection of beneficent gods. To them, the world was a stage in the progress of man’s spiritual journey. The Brahmana literature reveals to us the high moral level of the ancient rishis. The literature also talks about relations between the various strata in the social life, relationship between gods and men, the connection between this world and the higher world and so on. Philosophical speculations, theological teachings, fantastic and hair-splitting textual interpretations and various other points gives one a clear view of the intellectual level of the Vedic rishis and no impartial reader can but be impressed by the high intellectual level of the nation at that time. The Vedic family was of the patriarchal society. However, the position of women was very good in the Vedic society. The birth of a daughter was no doubt not as welcome as the birth of a son, but there is no evidence to show that girls were disposed off as unwanted babies. In intellectual life, they occupied the
same position as men. Like boys, they too received education and went through the brahmacharya discipline; the Atharva Veda observes how a bride had no chance of a good match, if she had not been educated as a brahmacharini. Women were familiar with Vedic literature and some of them, like Lopamudra, Ghosa, Gargi and Sikata-Nivavari, participated in discussions and were the authors of Vedic hymns. They had also right to perform Vedic rituals by the side of their husbands. The Rig Vedic hymn 8.9.1 describes how a maiden could take a soma twig and offer it by herself as a sacrifice to Indra. Apart from women philosophers, there were women warriors who fought bravely in wars. This complete equality between men and women is found in all parts of the Vedic literature from the Samhitas to the Upanishads. The perusal of the marriage hymn (Rig Veda 10.85) shows that the sanctity of the institution of marriage had already been recognized by the society. The tie of marriage was a binding force all through life. Marriage was regarded, not as an impediment but as an aid in religious progress; in fact there were certain sacrifices that could not be performed by unmarried men. Bride purchase was not known and in the rare cases where it took place the bridegroom was held in low esteem. The term dampati would suggest that the husband and wife were regarded as the joint heads of the household.
The author is a researcher and writer with various books and articles to her credit on Indian music and culture. lakshmidevnath@gmail.com
