An Explanation About Vedic Society

Vedic society refers to the complex social structure and cultural environment that characterized ancient India during the Vedic period, from approximately 1500 BCE to 500 BCE. Central to this society were the Vedic texts, especially the Rigveda, which played a key role in shaping religious, philosophical, and social norms.

Vedic society was organized into varnas or social classes, with the four main varnas being Brahmins (priests and scholars), Kshatriyas (warriors and rulers), Vaishyas (traders and farmers), and Shudras (laborers). This stratified system laid the foundation for the later caste system.

Religion and ritual were paramount, with sacrificial ceremonies known as yajnas a key aspect of Vedic life. The society was polytheistic, worshiping various deities, including Agni (god of fire), Indra (god of rain), and Varuna (god of cosmic order).

Vedic society was also characterized by pastoralism, agriculture, and respect for nature. It served as a key stage in the development of Indian civilization, influenced subsequent religious and philosophical traditions, and left a lasting legacy in Indian culture and spirituality.

Vedic Society

Historical Facts	Vedic Society
Family	Patriarchal
Protector of the family	Kulapa
Upper garment	Antalya
Lower garment	Antariya
Physician	Bhisaj
Position of women	Much better
Investiture ceremony	Upanayana

Introduction Vedic Society

The basic social unit in Rigvedic society was the patriarchal family, which consisted of members of three to four generations. In some cases, the parents of both the bride and the groom may be part of the family. The family was also the primary unit of production and consumption. However, some scholars have held the opposite view that the Rigvedic family as reflected in the earlier layer of the text was nuclear or “elementary” consisting of no more than two generations and the joint family system did not emerge until the end of the Rigvedic period. phase (Suvira Jaiswal, 1993). Kula, a term for family, is rarely mentioned. Griha seems to be the more popular term for the family. The eldest male member of the family was known as the Kulapa (protector of the family).

The social structure was based on kinship, which was relatively simple. Terms for father, mother, brother, sister, son, and daughter clearly existed, but nephews, grandsons, and cousins ​​were known by the collective term Naptri. Father’s father and mother’s father were known by a common term.

The larger unit was called Vish, which was mentioned 171 times. Vish meant a clan (sometimes a whole tribe). Vish consisted of many gramas, which was a tribal unit designed for battle (Samgrama). Another unit was known as Jana, which was mentioned 275 times, proving its relative importance in Rigvedic life. Many Vishas made Jana. Although the clan identified the man, the people gave

primary importance or loyalty to the tribe (Jana). The Rigvedic tribes still did not settle permanently. They were constantly moving from one place to another in search of pastures or arable land. That is why we do not find the term Janapada (literally the area where Jana placed her foot) in the Vedas.

Social division

• (i) The fourfold varna system of social division, which is a characteristic feature of later Indian society, was practically absent in the Rigvedic period or early Vedic age. There are only fourteen mentions of Brahmins, nine of Kshatriyas, and one of Shudras. Shudra is mentioned only in the context of the Purusha Sukta hymn, which is commonly considered to be late.
• (ii) We have evidence of a triple social differentiation in the Rigveda as Brahma, Kshatra, and Vish, which was primarily a functional division. Another division was based on color, for which the designation varna was adopted. The Rigveda knows only two varnas, arya, and dasa, and according to P. V. Kane, the word varna means “color” or “light” in most passages of the Rigveda, and both regions and Dasas were designated as varnas because of their color. A factor contributing to the emergence of the Arya varna and Dasa varna divisions is attributed to the conquest of the indigenous population by the Aryans. The Dasas and Dasyas were treated as slaves and Shudras after the conquest.
• (iii) In Rigveda we come across Rajana who was a warrior leading his clan or tribe in wars. His major share of the loot secured him a higher position in society. His immediate relatives were known as Rajanyas. Towards the end of the Rigvedic period, Brahmana, Kshatriya, and Vish became distinct groups. By this time the egalitarianism of early tribal society had given way to the class differentiation that became distinct in the later Vedic period. The use of such words as vra, vrata, vraja, sardha, and grama indicates the existence of a ‘belt’ system in the earliest layer of the Rigveda.
• (iv) In the age of occupation of the Rigveda, the division began to be established, though in an embryonic stage. In the family, the poet says, “I am a poet, my father is a doctor (Bhisaj) and my mother is a grinder.”

Status of women

Despite the patriarchal nature of the family, the position of women in the Rigvedic period was much better than in later times. They could attend gatherings and offer sacrifices along with their husbands. Five women were mentioned as composers of hymns. (Later texts mention twenty such women). Ghosha, Lopamudra, and Apala are famous among them. In the hymns, the increase of Praja (both male and female progeny) is requested, although people wanted brave sons (survival) because of the importance of wars in Vedic life. Girls were commonly married after puberty (between 16 and 17). Unmarried girls (Ghosha) grew up in their parents’ house. Some unmarried women like Visvavara and Apala performed sacrifices by themselves. We also have evidence of levirate (niyoga) and widow marriages in the Rigveda. However, we have no indication that women could hold the highest positions of authority.

The marriage system

Marriage as an institution was well established, although symbols of some archaic practices continued. This shows Yami’s proposal to her twin brother Yama and Yama’s subsequent rejection of such a union. Marutsa’s marriage to Rodasi and the marriage of Ashvin’s twin brothers to Surya, daughter of Suna, show that polyandry was also a known form of marriage. In some cases, a woman could mix freely with men of their age and choose to have romantic relationships. The consent of the girl was needed for the marriage. Vimada kidnapped Purumitra’s daughter against his will but with the daughter’s consent. The wedding hymns (X.85) give us some idea of ​​Aryan wedding rituals. According to the hymns, the groom (vara) and his retinue proceeded to the bride’s (Vadhu) house, where the well-decorated bride was ready to join the wedding party. The main ceremony was called pani-ghana, where the groom held the bride’s hand and led her around the fire seven times. These two rituals (pani-grahana and Sapta-padi) formed the essence of marriage. There was no system of sati or widow burning in the Rigvedic period. Polygamy was allowed, although monogamy was preferred.

Education

• (i) The Frog Hymn of the Rigveda (vii, 103) gives us an insight into the educational practices of the early Vedic age. The above hymn gives a picture of the oldest Vedic school, where the poet compares the croaking of frogs to a chorus of pupils repeating the words of the teacher. It is clear that the entire instruction was given verbally. It seems that the art of writing has not yet developed. In the famous Gayatri Mantra, there is a prayer to Savitri for stimulating the intellect. There were also female teachers. Many of them had the highest spiritual knowledge. Maitreyi and Gargi were gifted scholars. The Rishis who composed the hymns established their own schools separately to teach their disciples, and every person among the Vishyas had the right to learn the Vedic mantras. The method of education varied among students according to their possibilities.
• (ii) However, in the later Vedic age, with the development of the varna-dramas, education began with the rite of investiture (upanayana). As the Upanayana was limited to the three upper varnas, the Sudras were not entitled to education. Sometimes girls were also encouraged. When the teacher was satisfied with the student, the last sermon called Snatakopadesa was given.
• (iii) The subjects taught were Veda, spiritual knowledge (Brahma Vidya), Itihasa, grammar, ethics, astronomy, and military science. The six vedangas were a special addition in the later Vedic period.

Social changes in the later Vedic period

• (i) The fourfold division of society, a process that began at the end of the early Vedic period, became an established fact in later Vedic society. The Brahmins, who were only one of the sixteen types of priests, became predominant, and the rise of the sacrificial cult greatly increased their importance. This Brahmana class may also have included some indigenous tribal priests such as Vasistha and Agastya.
• (ii) The Kshatriyas were a warrior aristocracy crystallized into a varna due to the fact that birth now determined status. The Vaishyas represented the common people, which was formerly vis. They mostly dealt with production processes. They were the only tribute payers which the Brahmins and Kshatriyas appropriated. The Shudras at this stage were a small servile class whom, along with the Vaisyas, the king could oppress and beat at will. Through rituals, the authority of the Brahmins and Kshatriyas over the Vaisyas, who formed the majority of the population, was strengthened. The king is called the eater of peasants or vis (Visamatta). Sometimes the Brahmins and Kshatriyas clashed, but they also realized that the two should work together to rule the rest of society. The three higher varnas were now entitled to upanayana or investiture, and the shudra varna was deprived of this, as well as of the recitation of the Gayatri mantra. However, in the coronation ceremony, the Shudras were allowed to participate. The Rathakars or chariot makers enjoyed high status and were allowed to perform sacred thread ceremonies.
• (iii) The institution of gotra (which in the Rigveda meant only cowshed) became a system of clan exogamy. (Marriage could take place outside the gotra.) This was perhaps a mechanism for expanding social ties when new relationships were established between previously unrelated people. This could also mean that priestly elements were incorporated into the Brahmana varna.

Fun and entertainment

The music, both vocal and instrumental, was well known. The Vedic Aryans played the lute (Vina) flute (Vana) and harp accompanied by drums and cymbals. They used the heptatonic scale, which is similar to the major scale of Western music. Dancing was also in vogue and was practiced by both men and women. Chariot racing was a popular sport and source of entertainment. Moreover, the chariot race had great political significance in that it was a symbolic source of the king’s political authority. The Rigveda mentions the fascination with gambling and the havoc caused by its addiction.

Customs and habits

The Grihya Sutra prescribes a code of conduct which gives a pretty good idea of ​​the manners and etiquette of the later Vedic age. A guest (Atithi) was always welcome and special guests like guru, king, father-in-law, etc. were given special treatment. Naked bathing, unnecessary running, etc. were not recommended.

Manners and Morals

Respect for elders, self-control, moral purity, restraint of all kinds, and faithfulness were some of the virtues. Cleanliness was not just a habit, it was a passion. Daily baths, occasional washing of feet and hands, and purification of the atmosphere with Vedic mantras were part of the ritual when the ritual acquired special significance in the later Vedic age. It became one of the many sources of the development of the hierarchy and supremacy of the Brahmins. Early risers were well cultivated. Many dos and don’ts were prescribed. Life was ritualized and most customs became part of the sacraments.

Food and drink

The main grain produced by the Rigvedic people was Yava or barley. Wheat and rice were unknown to them. Yava was also a general term for various types of cereals. In later Vedic times, we have evidence of rice (vrihi), pulses (masa), sesame (tila), millet (Syamaka), beans (magda), mustard (sarshapa), etc. Milk, milk products, and beef were popular from early Vedic times. Godhuma or wheat is mentioned in several later Vedic texts. Honey was obtained from bees. Culinary arts were well developed – Akshata dhan (unbroken grain), Baja (fried grain), salt (ground grain), dana (boiled rice), payasam (milk rice), dashi manthan (rice with curd and honey), etc. were some of the foods. Both plant food (shaka) and meat (Mansa) were consumed in large quantities. Some scholars believe that even the cow was eaten in the Rigvedic period and became taboo only later. The meat of goats and sheep, partridges and other birds, fish and other river animals were highly preferred and served even to brahmins at the time of shraddha. The food offered to distinguished guests was never without meat. In later times, students, widows, and some other categories of people were supposed to abstain from eating meat. Sura was a popular intoxicating drink. Women also drank it. The Soma drink was used in all Soma sacrifices. It was even offered along with pinda offerings to the ancestors.

Clothing and fashion

• (i) Two pieces of cloth were normally worn – the upper garment was called Uttariya and the lower one was known as Antalya. Dress for men and women did not differ much. Students used clothing made of leather or leather. Nobles used a turban. Cotton was popular. The clothes were dyed with madder or indigo or the juice of Andhra flowers. Clothes were washed regularly. The youth were to grow their hair, use oil, and comb it. Mention is made of mirrors, razors, hair ointments, etc. Nails were clipped. The girls had long hair.
• (ii) Collyrium (anjana), bath ointments, Sagara (perfumed application), and ground sandalwood were some of the toiletries. Garlands and Kundalas (ear ornaments) made of flowers were put on after the bath.

Health and hygiene

• (i) They desired a long and healthy life and each was blessed to live a hundred years. Epilepsy was common and affected children as well. Superstitions and magic spells were used to cure diseases. Headache was common. Mantras were prescribed for snakes and other poisonous bites. A safe delivery was always prayed for and many rites were recommended to expectant mothers. Fasting was recommended to regulate health. Great emphasis was placed on personal hygiene. Bart
• (ii) A doctor is often mentioned with reference to his skills. The miraculous cures are attributed to the twin gods, the Ashvins, who are great healers of disease and experts in the surgical art. Legends illustrating the reputed healing powers of the Ashvins give us an idea of ​​general diseases and bodily accidents. They were divine physicians who restored sight and healed the blind, the sick and the crippled.

Conclusion

The Rigvedic people had an egalitarian society. The society was simple, and the Rigvedic people lived in a tribal clan society. Important tribes were Bharat, Kuru, Puru, Panchala, etc. But there was no big fight between them. However, there is evidence of conflict on various issues, such as color. It was a struggle between the black community (Dasa and Dasyus) and the white community (Aryans).

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