VEDA -THE SACRED BOOK OF THE ARYANS

 It is the only literary source from which we know about the Aryans in India. It is not a single individual work of a particular time. It had grown in course of centuries and was orally handed down from generation to generation. The Rig-Veda Samhita is the earliest literary production of the Aryans, constituting the source for the earliest phase of the Vedic civilization.

        Rig-Vedic civilization flourished in what are now Afghanistan, the Punjab, parts of Sind and Rajasthan; Northwest Frontier Province, Kashmir and Eastern India up to the Sarayu (Ghaghara); Later Vedic civilization flourished in the whole of India to the north of the Narmada and some regions to the south of it.

Some scholars hold that the caste system, which has been a characteristic feature of Indian life, dates back to the age of the Rig-Veda. They argue that the Word Varna (Colour) which later denoted caste, occurs in the Rig-Veda.

         The word varna is used in the Rig-Veda with reference only to Arya and Asa having respectively a fair and dark complexion, but never with reference to Brahmana or Rajanya (Kshatriya) although these frequently occur in the Rig-Veda.

        The Purusa-sukta, a part of the Rig-Veda, it is stated that Brahmana, Rajanya, Vaisya and Sudra sprang respectively from the mouth, arms, thighs, and feet of the Cosmic Man (Purusa) and these names later signified the four castes.

         The professions of priest and warrior occupied a position well above the common people (Vis), they were neither exclusive nor hereditary. Priests went to the battlefield and Rajanyas performed sacrifices for others. There are instances of marriages of Brahmanas with Rajanya women and of the union of Aryas and Dasas. Further, there was no ban on taking food cooked by the sudras nor was there any trace of untouchability.

         Family, which was the foundation of the social and political organization, was of the patriarchal type, matriarchy being unknown. There is indisputable evidence of joint family which comprised parents, Grand Parents, Wife, Brothers, Sisters, Sons, Daughters, Cousins, Nephews, Nieces, Sister-In-Law and sometimes also the mother-in-law. Common residence, food and worship forged strong bonds of kinship among the members.

        The patriarch was the head of the family. He had, in theory, absolute power over the life of the children and full control of the family property which he could divide in any way he liked. In practice, these powers were exercised judiciously. On the father’s death or physical incapacity, the management of the household devolved on the eldest son.       

        The Aryans-in India had ceased to be nomads and had taken to settled life, so that families resided in fixed dwelling houses of a primitive type, made of wood and bamboo.

        Though bricks were used to build fire-altars, there is no evidence of their use in other structures. Houses contained several rooms, besides a sitting room and apartments for ladies. Several such houses, built near each other for purposes of mutual defence, constituted the village; there is no trace of city life.

        Both vegetarian and non-vegetarian food were taken. Wheat and barley were probably the principal food grains, rice was introduced later. References are found to preparations such as sweet cakes and bread. There were also milk, butter, ghee and curd as also Sugarcane, Fruits and Vegetables. Fish, Birds, Goats And Sheep, Horses and cattle formed part of the non-vegetarian menu, the food being cooked in earthen pots of roasted on pits.

        Drinks included soma, the exhilarating juice of a hill plant, its use being restricted to religious ceremonies and sura a mild intoxicating drink. In some verses of the Rig-Veda, the drinking of sura was not looked upon with favour. It was, however, condemned in later times.

        The dress normally consisted of two or three garments – an undergarment: and overgarment or mantle. Garments were usually made of wool or skin, and coloured yellow and red. Gold ornaments, such as necklaces, ear-rings, anklets and bracelets were worn by both men and women. Hair was combed and oiled. Women wore it in plaits, while men sometimes had it done in coils. Men put on turbans and grew beards, though shaving was not unknown.

Women would seem to have enjoyed equal status with men. Upanayana (initiation) was performed for girls also and they received education and observed Brahmacarya like boys. Women studied the Vedas, and we hear of several women seers composing Vedic hymns. They followed the profession of teaching up to the Sutra period and even spinsters enjoyed the right to perform Vedic rituals.

        There is no indication of seclusion of women which characterized Indian society of later days. Women moved freely and participated in public life.

        Marriage was, as it is now, sacred and inviolable and not a secular contract, but a religious bond. Child marriage was unknown; girls had freedom of choice and there are instances of girls settling their own marriages. Monogamy was the general rule, though polygamy prevailed among the rich and the ruling classes. Polyandry and the custom of Sati were unknown. The wife occupied an honoured place and participated with her husband in religious ceremonies.