Art Of Teaching

The Rig Vedic historical era spans roughly between c. 1500 – c. 600 BCE. During this period the historical references show that women relished high societal position, respected situations, and excessive liberties.

 Women were revered and owned countless prospects for high knowledgeable and divine instruction and progress. This historical period is recognized for the numerous female Rishis.

Even in the field of Literature the role of women was massive. There seemed to be an affluence of Sanskrit plays and verses written by women and they also were proficient in music, painting and other form of fine arts.

The scholarly women in that period were divided into two main categories.

1] Brahmavadinis – These were the scholarly women of that period who never married (known as Spinsters in today’s modern society) and were seen promoting the Vedas all through their lives

2]Sadyodvahas – these were the women who married but they studied the Vedas till they got married. The examples of such women are Female teachers like Panini and Katyana, Sanghamitra, the daughter of Ashoka who worked for spread of Buddhism and the Princess of Kousambi, Jayanti who studied religion and philosophy. They present an example of self -determination and steadfastness and courage enjoyed during the earlier period.

We can see their powers in politics and administration also. Women like Nayanika of the Satvahana dynasty, and Pravabati, the daughter of Chandragupta the Second ruled as regents.

The people in the upper strata of society who were rich and affluent practised polygamy, but most of the society saw widespread monogamy. There was no purdah system in those times of the Rig Ved period and women had the right to choose their husbands.

 If we talk about the family life, the Sanskrit word used for the female counterpart was Pathni, which actually meant as the one who lead the male counterpart through the path of life. The female counterpart was further addressed as Ardhangini, Dharmapathni, and Sahadharmacharini.  As Ardhangini the female had complete control over the household management, finances and production of household goods through spinning etc. Dharmapathni was the one who was the beacon light for guiding the husband to lead a life following devout Dharma. Wife as Sahadharmacharini was the one who accompanied the husband on the path of righteousness and dharma and duty.

Daughters who remained unmarried had full legal rights over their parent’s property just like the male son. Married women though did not have any right over parental property, but had full rights over husband’s property.

 I fail to understand why people label women of the Vedic era as those who only performed household chores. We need to research and understand the Vedic era to know that it is not true. It was a civilization where women had the steadiest livelihood and they were significantly involved in knowledge gaining and writing of Vedic sacred scriptures.

During the post Vedic Era, we find mention of great women like Mythri, Gargeyi and Akkhamahadevi. They were highly respected and did not have any restrictions. They were considered equal to the male counterparts and were very wide-ranging in their intellectual.

 It is totally false that during the menstrual period they were treated like untouchables. They were respected and given free space to rest and relax with pursuing different hobbies like music etc.

In fact, during the Vedic period the women were most respected. During the Vedic Yagnas the female counterparts of the Brahmins, Kshatriyas and Vaishyas had to participate and were indispensable part of any Vedic Yagnya. We also read that no bachelor was allowed or had any authority to perform Yagnya. He can perform Yagnya only if he had a wife. In the Vedic tradition any charity done without permission or consent of wife was invalid.

The Vedic period also sees the wives of the Kul guru or Acharyas greatly respected and it is a known fact that they were highly educated and scholarly, not less than their fathers or husbands. Arundhati, Lopamudra, Aambhrini, Gargi and Vachaknavi are examples of a few who were scholars and highly graded Tapasvis.

Status of women in Early Vedic Period: –

The society was apparently patrilinear, which means ancestry was traced through the male offspring, but it was not Patriarchy. The mother and father were likewise valued as the Dampatti who ruled the household together, rather than only the male.

Females had a diverse world of their personal type, occupied in fine art – vocals and dancing. They handled all the ceremonies, festivities and customs. They were also seen as rulers, mentors, guardians of cattle, orators in gatherings, divinities, mothers, nurses, dharmapathnis, clienteles, charioteers, singers, dancers and much much more than just restricted to the household.  We can say that their role was very important and far sophisticated and important than what we see in the Classical age. Here we fail to see any type of violence against women like spanking or controlling.

All the women during Rigveda were courageous and opinionated. They were fairly straightforward and accurate in their dealings with the male counterparts.  That is why we are not at all surprised when we read that the vivāha sūkta, which is the marriage hymn in Rigveda 10.85 has survived the trial of period, as it is from a female’s viewpoint.

We see widespread occurrence of monogamy with certain types of polygamy among the rich. More important we don’t come across any instances of child marriage or Sati system. A childless widow could cohabit with her brother -in -law till she gave birth to a son or daughter to look after her. We also get evidences of widow remarriage. Women were totally free to choose their husbands and there is no mention of forced dowry system. Women were allowed to obtain instructions and studied Vedas. In fact, some chants of the Rigveda were composed by women. The hymns of these women were encompassed without any unusual contemplation or concession. They were documented and respected for their divine achievement. The women were not treated lesser to the male rishis. If the accusation of patriarchy and feminine heteronomy, that is lack of moral freedom or lack of self- determination was true, then it would have been very easy for the patriarchy to obliterate these females’ chants from the Vedas so that they would be vanished forever. But that was not the case. There are many instances that prove otherwise.

 Rig Veda 1.116.15 is a mantra in praise of the twin Ashvin gods who make an iron leg for the woman warrior Vishapala who apparently lost her leg in battle. This shows that women were not held back from any occupation. [ Source Google]

Rig Veda 10.18.8 emphatically asks the new widow to get up from the side of her dead husband’s body and return to the world of the living (i.e., continue her life through remarriage). So, widows were encouraged to remarry and not lapse into depression or commit suicide on the pyre of the husband.

“उदीर्ष्व नार्यभि जीवलोकं गतासुमेतमुप शेष एहि । हस्तग्राभस्य दिधिषोस्तवेदं पत्युर्जनित्वमभि सं बभूथ ॥”

[ Source Google]

 RV 9.112.3 is a self-description of the rishi’s family. He describes himself as a maker of mantras, his father (or son) as a doctor, and his mother (or daughter or sister) as a grinder of grain (to make flour). They are all equally striving in their respective roles without gender discrimination or inequality. There is no hint that the women’s roles are lower than the men’s roles.

“कारुरहं ततो भिषगुपलप्रक्षिणी नना । नानाधियो वसूयवोऽनु गाइव तस्थिमेन्द्रायेन्दो परिस्रव” [ Source Google]

 RV 10.85 the famous hymn of rishika sUryA sAvitrI is full of beautiful sayings and descriptions that show the high regard for women. The new bride is praised as the controller of the household (“वशिनी” 26), and the sole sustenance of it and inspiration to the husband (“गार्हपत्याय जागृहि”, “एना पत्या तन्वं सं सृजस्व” 27). She is very auspicious and everyone is invited to see her and bless her (“सुमङ्गलीरियं वधूरिमां समेत पश्यत” 33). She is also seen as powerful enough to bring ill fate, destruction and ruin to the household if she so desired. Hence, she is pleaded with to be comforting (“स्योना अनृक्षरा” 44), bringing good fortune (“अदुर्मङ्गली” 43), benevolent (“अघोरचक्षु” 44), protecting her husband (“अपतिघ्न्या” 44) and also kind and nurturing to the domestic animals (“शं नो भव द्विपदे शं चतुष्पदे” 43, “शिवा पशुभ्यः सुमनाः सुवर्चाः” 44). With her 10 sons, she is asked to make her husband the 11th son (“दशास्यां पुत्रानाधेहि पतिमेकादशं कृधि” 45). She is blessed to become the queen of her parents-in-law, sisters-in-law and brothers-in-law — what this means is she would be so beloved that they would treat her like a queen (“सम्राज्ञी श्वशुरे भव सम्राज्ञी श्वश्र्वां भव, ननान्दरि सम्राज्ञी भव सम्राज्ञी अधि देवृषु” 46). [ Source Google]

RV 10.17.1 shows that a daughter was considered a treasure, and her wedding was a joyous occasion. On the occasion of tvaShTA’s daughter’s wedding, the entire universe was gathered. (“त्वष्टा दुहित्रे वहतुं कृणोतीतीदं विश्वं भुवनं समेति”) [ Source Google]

RV 10.34 the famous and very realistic “gambler’s hymn” shows the other side as well. If women are expected to be supportive and forgiving of the men’s faults, then the men also have a responsibility to behave and deserve their women. This shows the Vedic idea of balance and reciprocity between the sexes. The woman is not expected to be a dishcloth. The woman is expected to be strong and not take the man’s abuse lying down. [ Source Google]

Females were on the peak of progress in the Rigvedic Phase. They used to relish the liberty equally as males in every arena of natural life. Females had a respectable place in the household as well as in the social order. Womenfolk were well-thought-of as the owner of the house (गृहस्वामीनी). Spouses would escort their partners in every religious ceremony. धर्मकृत्य. Women were permitted to remain celibate for full life for divine evolution. Vedas never adjudicated a student on the basis of caste, creed or gender.

Source – Google

It is only in the later Vedic period that we see a steep decline in the status and dignity of women. We see patriarchy taking over and the dominance of the husband over the wife. Birth of a female child was seen as a sign of misery and that of a son was desirable. Participation of women as the ideal Dampatti declined and Dowry system, child marriage and Sati system came into existence.

According to Satapatha Brahmana, Maitryayni and others Vedic texts of Later Vedic period, an ideal woman was the one who ate after her spouse and associated woman with dice and wine as the three main evils of the society. Later Vedic period texts, also encouraged wedding of girls before reaching adolescence and placed several limitations on women with regards to wedding, schooling, legacy etc. These influences slowly led to the deterioration in the position of women during the successive periods.