The Vedas: An Exploration

Vedic Society

Acursory 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.

LAKSHMI DEVNATH (Continued from previous issue...)

As far as professional occupations go, references are found on spinning, weaving carpentry, pottery and so on. Agriculture and cattle-rearing were the chief productive occupations in Vedic society. An interesting hymn in the Atharva Veda shows that nonpossession of cows was regarded as a great misfortune. The professions of the priest and the warrior were particularly held in high esteem. The physician was also greatly respected; antidote for diseases was partly herbal remedies and partly incantations. Atharva Veda refers to the treatment of fevers, jaundice, and dysentery. Surgery also seems to have been practised as the Rig Veda (1.116.15) refers to the Asvins giving an iron leg to Vispala to replace the one lost by her in a battle. Chariot-building was also regarded as a skilled profession and spoken of as comparable to composing poetry. Chariots had various kinds of carvings, and gold and gems were used for its decoration. The chariots were drawn by horses. By and large, no mention is found in the Vedas of vimanas that find mention in the later literature, though an odd reference to it can be found in some places. Even the gods moved about in chariots drawn by animals. The use of various kinds of metal for different purposes was also known. Many kinds of weapons were made with metals. Gems and other precious stones were used as decorations for the body, both by men and women.

As far as conveyance went, there are passages that point to the existence of chariots drawn by horses, bullock carts and even some kind of a ship. Road laying must also have been quite advanced for the Atharva Veda refers to three kinds of roads: fit for chariots, apt for carts, and ideal for foot-passengers.

The Vedic Aryans had good brick-built homes. There were villages and also towns. The people were divided into various clans.

Regarding the flora and fauna, the Vedic literature abounds with references to various plants and herbs and the medicinal values of several of them. Mention is made of horses, cows, bullocks, reptiles, wolves, other wild and ferocious animals and domesticated dogs and mules as well as different kinds of birds.

As regards customs and traditions, the picture regarding the existence of child marriage is not very clear. Moral values must have been high for one finds a hymn devoted to condemnation of gambling and its evil effects on man, family, and society. But recreations like horse-racing and chariot-racing were not condemned in those days. On the flip side, there are also certain passages that indicate the occasional practice of human slaughter. The Aitareya Brahmana shows how one Sunahsepa was offered to Varuna and how by prayer to the various gods, his life was saved from slaughter. But generally, the Vedicliterature shows only abhorrence to this practice which must have been common among the less civilized sections of the world at that time. No sort of sanction is found for such a practice in the whole of the Vedic literature.

As regards the consumption of alcoholic beverages, apart from Soma used during the Sama Veda sacrifices, there is mention of another drink, Sura which is definitely stated as having evil effects on the minds of men. The killing of animals was not prohibited in those days.

The level of education amongst the Vedic people seems to have been quite high. There is the famous statement in the Veda that everyone should receive education svadhyayo adhyetavyah. Along with the Vedas, it was recommended that the vedangas also be studied. It was imperative that the students understood the meaning of the verses they learnt. They were required to learn the grammar and recite the verses with proper accent and intonation. In the Chandogya Upanishad, Narada lists to Sanatkumara the subjects he has learnt and this includes a variety of subjects from the scientific to the esoteric. The completion of education was followed by a ceremonial bath which indicated that the phase of brahmacharya was over and the student was ready for grhastasrama. There is a very interesting passage in the Taittiriya Upanishad (1.11) that throws considerable light on the educational policy of those times. After the student has finished his education and is ready to leave for home, the teacher exhorts him to speak the truth and to lead a virtuous life and further advises him as to his duties and obligations as a member of society. This verse makes it amply clear that the student was encouraged to remain in society and contribute to it and not to resort to asceticism before the appropriate time.

Most of the educational institutions were asramas of rishis in the forests. Begging for biksha or alms was a part of a student’s life. Teaching was considered the most honoured profession in those days. The teacher, the man of wisdom, controlled the life of the nation. Both wealth and political power bowed before wisdom. As far as political organization went, monarchy was the order of the day.

In the whole history of India, the Vedic age has been recognized as an ideal period in the history of mankind. Certainly, no one can deny the fact that the Vedas satisfied the needs of the intellect, the imagination and the emotions of a great nation for a long period, extending over at least three thousand years. (Concluded.)