Rig Vedic ARYANS

The Background 

After the decline of the Harappan culture around 1900 BC, a number of settlement appeared showing certain continuity of the Harappan elements. These were the new people who came to the Indo-Ganga basin from probably central Eurasia. They were called Aryans. Originally the Aryans seem to have lived somewhere in the Steppes stretching from southern Russia to central Asia. From here a group of them migrated to north-west India and came to be called as Aryans. This culture flourished in 2^nd Millennium BC. From here people moved to the north of Hindukush and from there they entered India.

The Aryans initially lived in the region drained by seven rivers (Sapta Sindu – Sindhu or Indus, Vitasta or Jhelum, Asikni or Chenab, Parushni or Rabi, Vipash or Beas, Shutudri or Sutlej and Saraswati) roughly covering the modern states of Punjab and Haryana. Subsequently they also occupied the region drained by Ganga and its tributaries covering modern eastern Uttar Pradesh and west Bihar.

Economy in the Early Vedic Age 

The early Vedic Aryans were pastoralists. They reared cattle, like cows, sheep, goat, horses for the purpose of milk, meat and hide. There is literary evidence to show the importance of cow in Rig Vedas. A large number of words are derived from the word ‘gao’ meaning cow. The cows were thought of as providers of everything. Prayers were offered fro increase in the number of cattle. Even many battles were fought over cattle. The word ‘gaveshna’ literally means search for cows. Even  a wealthy person was called ‘gomat’ one who had a good number of cows. The cows were also the medium of exchange. The Rig Vedic people knew the uses of metal called ‘ayas’ which was either copper or bronze.

Changes in the Later Vedic Economy 

During later Vedic phase, agriculture became the mainstay of the Vedic people. Many rituals were introduced to initiate the process of agriculture. The god Indra acquired a new epithet ‘ Lord of the Plough’. This speaks of ploughing with yokes of six and eight oxen. Thus with the beginning of food production agricultural produce began to be offered in the rituals. Tila, from which the first widely used vegetable food oil was derived increasingly, came to be used in rituals.

The main factor in the expansion of the Aryan culture during the later Vedic period was the beginning of the use of iron around 1000 BC. With the passage of time the Vedic people also acquired better knowledge of seasons, manuring and irrigation. The use of iron helped them to clear large tracts of forests. All these developments resulted in the substantial enlargement of certain settlements such as Hastinapur and Kausambhi.

Early Vedic Society 

The family was the basic unit of the Rig Vedic Society. It was patriarchal in nature and monogamy was prevalent. The family was a part of a larger group called vis or clan, all related to each other by blood relation. One or more clans made tribe or Janas. The Jana was the largest social unit. The Rig Vedic society was simple and largely an egalitarian society. There was no caste divisions, but colour was the basis of early differentiation between the Vedic and Non-Vedic people. The Vedic people were fair, speaking Sanskrit language and are called Arya Varna whereas the non-Vedic people were dark in complexion and spoke different language and were referred to as Dasa Varna meaning slave tribes,  according to the Rig Veda.

Occupation was not based on birth. The following Rig Vedic Verse will prove it: “I am a poet; my father is a physician, and my mother grinds grain upon the stone. Striving for wealth, with varied plans, we follow our desires like cattle.”

The Rig Vedic gods were generally personifications of different aspects of natural aspects of natural forces such as rains, storm, sun, etc. The attributes of these gods also reflect the patriarchal nature of the society. Indra, Agni, Varuna, Mitra, Dyaus, Pushana, Yama, Soma, etc are all male gods.

Changes in the Later Vedic Society 

The Later Vedic family became large enough to be called a joint family, with three or four generations living together. The institution of ‘gotras’ developed in this period, meaning people having descended from same ancestor have same ‘gotras’ and marriage in same ‘gotras’ was prohibited. The four ‘varnas’ system also developed in this stage. The four varnas were Brahmanas, Kshatriyas, Vaishyas and Sudras. Ever growing sacrifices and rituals gave Brahmins large power and prestige. The Kshatriyas, next in the line of hierarchy were the rulers, followed by the Vaishyas who were the farmers, artisans and trade people. The last varna ‘Shudras’ were considered to be unclean and bottom of the hierarchy.

Another important institution that began to take shape was the ‘ashramas’ – Brahmacharya (students life up to 25 years of age), Grihastya (family life 26 to 50 years of age), Vanaprastha (hermitage 50 to 75 years of age) and Sanyasis (75 and older). Together with varna it came to be known as ‘varna-ashrama-dharma’.

The most important feature of the later Vedic period was the increase in the frequency and number of Yajna, which generally ended with the sacrifices of a large number of animals. This resulted in the dominance of the Brahmanas.

Early Vedic Polity 

The chief social unit of the Aryans was called Jana which was under a political leader Rajan. The main function of the chief was to protect the Jana and cattle from the enemies. He was helped in this task by the tribal assemblies called Sabha, Samkiti, Vidatha, Gana and PArishad. Out of these Sabha and Samity  All aspects of governance were discussed and decided here, including war, distribution of the spoils of war, judicial and religious activities. The post of the chief was not hereditary, but was elected by the tribe. Women also participated in the Sabha and Samity work.

The Sena or the army was not a permanent fighting unit but was a group of able bodied tribesmen who were mobilised  at the times of the war. Bali was the only tax given to the chief. This was more voluntary contribution rather than tax. All this shows that the early Vedic polity was an uncomplicated system based on the support and active participation of all the tribesmen. This situation however changed during the later Vedic period.

Changes in the Later Vedic Polity 

The changes in the material and social life during the later Vedic led to the changes in the political sphere as well. The nature of the chiefship changed into hereditary. The territorial idea and the divine nature of the kingship gained ground. The popular assemblies gradually disappeared. The elaborate coronation rituals led by the Brahmanas such as Vajapeya and Rajasuya started making the chiefs and the brahmanas powerful. The chiefs of this period belonged to the Kshatriya varna and they in league with the Brahmanas tried to establish complete control over the people in the name of the Dharmas. This was the precursor of the rise of the Sixteen Mahajanapadas.

A rudimentary army too emerged as an important element of the political structure during this period. Bali tax was joined by Sluka and Bhaga, and that too, enforced taxes.

Early Vedic Religion 

The prayers to propitiate gods for physical protection and for material gains were the main concerns of the Rig Vedic people. The rig Vedic gods were generally personifications of different aspects of natural forces such as rain, storm, sun, etc. The attributes of these gods also reflect the tribal and patriarchal nature of the society as we do not find mention of goddess. All Vedic gods like Indra, Agni, Varuna, Mitra, Pushana, Yama, Soma, Dyaus, etc are all male gods.

The functions of different gods reflect their needs in the society. Thus, since the Rig Vedic people were engaged in wars with each other they worshipped Indra as a god. He is the most frequent mentioned god in the Rig Veda. He carried the thunderbolt and was also respected as a weather god who brought rains. Maruts the god of storm aided Indra in the wars in the way tribesmen aided their leader in the tribal wars. Agni, the fire god was the god of the home and was considered as intermediary between gods and men. Soma was associated with plants and herbs. Varuna another important deity was the keeper of the cosmic orderknown as Rita.

All these gods were invoked and propitiated at yagnas or sacrifices organized by the chiefs of the tribes and performed by the priests. Gods thus invoked in the sacrifices supposedly rewarded the sacrificers with success in wars, progeny, increase in cattle and long life. It also brought large number of gifts in the form of danas and dakshinas to the priests. It is important to note here that during the entire Vedic phase people did not construct temples nor did they worship any statue.

Changes in the Later Vedic Religion 

The most important feature was the increase in the frequency and number of the yajnas which generally ended with the sacrifices of a large number of animals. The innumerable Yajnas were Ashvamedha Yajna, Vajapeya and Rajasuya. The purpose of these Yajnas were two fold. Firstly, it established the authority of the chiefs over the people, and secondly, it enforced the territorial aspect of the polity since people from all over the kingdom were invited to these sacrifices.