WOMEN IN VEDAS PART3 FINAL KR IRS 30824 31824
13 Marriage
There is very little evidence of child (or infant) marriage in the Rig
Veda. A girl was married at 16 or more years of age, when her physical
development was complete. Marriage was solemnized soon after wedding
ceremony. The Vedic rituals presuppose that the married pair was grown up
enough to be lovers, man and wife, and parents of children (marriage hymn).
These go to show that a girl was married after she attained puberty. Surya,
the daughter of Surya (the Sun), was married to Soma (the Moon), only when
she became youthful and yearned for a husband.
[ Prof. A L Basham, in his ‘The Wonder That was India” , writes : The
marriage of boys, whether before or just after puberty, is no¬ where
suggested, but the idea) of a rigorous period of studentship before
marriage is always maintained. The child-marriage of both parties, which
became common in later times among well-to-do families, has no basis at all
in sacred literature, and it is very doubtful whether the child-marriage of
girls was at all common until the late medieval period. The heroines of
poetry and fiction are apparently full grown when they marry, and the
numerous inscriptions which throw much light on the customs of the time
give little or no indication of child-marriage. Ancient Indian medical
authorities state that the best children are produced from mothers over
sixteen, and apparently recognize the practice of child-marriage as
occasionally occurring, but disapprove of it.]
The Rig-Veda (5, 7, 9) refers to young maidens completing their education
as Brahmacharinis and then gaining husbands. The Vedas say that an educated
girl should be married to an equally educated man “An unmarried young
learned daughter should be married to a bridegroom who like her is learned.
Never think of giving in marriage a daughter of very young age’” — ā
dhenavo dhunayantām aśiśvīḥ sabardughāḥ śaśayā apradugdhāḥ (RV 3.55.16).
Young women of the time could exercise their choice in the matter of their
marriage. “The woman who is of gentle birth and of graceful form,” so runs
a verse in the Rig Veda, “selects among many of her loved one as her
husband. The term for the bridegroom was vara, the chosen one. ”The happy
and beautiful bride chooses (vanute) by herself (svayam) her own husband” —
(bhadrā vadhūr bhavati yat supeśāḥ svayaṃ sā mitraṃ vanute jane cit — RV
10. 27.12). The swayamvaram of the princesses are of course well documented.
Many marriages, as in the later day Hindu society today, involved the
intercession of the families on either side, but a maiden was consulted and
her wishes taken into account when the matrimonial alliance was discussed.
The marriage hymns 139 in the Rig-Veda and the Atharvaveda indicate that
the parties to marriage were generally grown up persons competent to woo
and be wooed, qualified to give consent and make choice.
Young girls had the freedom to go out to attend fairs, festivals and
assemblies’; the seclusion of women was not practiced. There is a reference
to certain occasional festivals or gatherings called Samanas organized to
help young boys and girls to get together. Rig Veda described Samana as
where:
Wives and maidens attire themselves in gay robes and set forth to the
joyous feast; youths and maidens hasten to the meadow when forest and field
are clothed in fresh verdure to take part in dance. Cymbals sound and
seizing each other lads and damsels whirl a about until the ground vibrates
and clouds of dust envelop the gaily moving throng.
A girl often chose one of the suitors whom she met in these Samanas as her
husband.
The older texts talk of the seven steps around the Agni ; and , the vows
taken based on mutual respect, taken during marriage (saptapati)
Sakaa -Sapthapadha -bhava Sakaayov -Saptha padhaa -Bhaboova
Sakyam -the’ -Ghame’yam Sakyaath -the’ Maayosham -Sakyan me’
Maayosta -Samayaava -Samayaava Sangalpaavahai -Sampriyov
Rosishnu -Sumanasyamanov Ishamoorjam — abhi -Savasaanov
Managhumsi -Samvrathaas smu Chiththaani -Aakaram -Sathvamasi
Amooham -Amoohamasmi saa -Thvam -dhyowraham
Pruthivee thvam -Retho’ aham -retho’ Bhruthvam -Manohamasmi
-vak thvam -Saamaa ham asmi -Rukthvam -Saamaam
Anuvradhaa -bhava Pumse’ Pumse’ -Puthraaya -Veththavai
Sriyai -Puthraaya -Veththavai ehi -Soonrurute’||
By these seven steps that you have taken with me, you have become my
best friend. I will never move out of this relationship. God has united us
in this bondage. We shall perform all activities together with love and
affection and with good feelings. Let us be friendly in our thoughts. Let
us observe our duties and rituals together. If you are the lyrics, I am the
music. If you are the music, I am the lyrics. If I am the heavenly body,
you are the earthly world. While I am the life source and you are the
carrier of the same. I am the thoughts and you are the speech. When you are
like the words, you work with me who is like the meaning of it. With your
sweet words, come with me to lead a prosperous life begetting our progeny
with children. (Source: Taittiriya Ekagnikanda, I iii, 14. ; Sastri, 1918.)
It appears that the bride was given by her parents gold, cattle, horses,
valuables, articles etc. which she carried to her new home. She had a right
to deal with it as she pleased. No doubt the dowry a girl brought with her
did render her more attractive. “Howmuch a maiden is pleasing to the suitor
who would marry for her splendid riches? If the girl be both good and fair
of feature, she finds, herself, a friend among the people. “(Rig-Veda X
.27.12)
kiyatī yoṣā maryato vadhūyoḥ pariprītā panyasā vāryeṇa |bhadrā vadhūr
bhavati yat supeśāḥ svayaṃ sā mitraṃ vanute jane cit ||
There were also the woes of a father,” When a man’s daughter hath been ever
eyeless, who, knowing, will be wroth with her for blindness? Which of the
two will lose on him his anger-the man who leads her home or he who woos
her?” (RV 10.27.11)
yasyānakṣā duhitā jātv āsa kas tāṃ vidvāṃ abhi manyāte andhām |kataro menim
prati tam mucāte ya īṃ vahāte ya īṃ vā vareyāt ||
Marriage was an established institution in the Vedic Age. It was regarded
as a social and religious duty; and not a contract. The husband-wife stood
on equal footing and prayed for long lasting love and friendship. At the
wedding, the bride addressed the assembly in which the sages too were
present. [Rig Veda (10.85.26–27)]
pūṣā tveto nayatu *hastagṛhyāśvinā *tvā pra vahatāṃ rathena |gṛhān
gaccha *gṛhapatnī
yathāso vaśinī tvaṃ vidatham ā vadāsi* ||iha priyam prajayā te sam ṛdhyatām
asmin *gṛhe gārhapatyāya jāgṛhi* |enā patyā tanvaṃ saṃ sṛjasvādhā
jivrī *vidatham
ā vadāthaḥ ||*
[ The term Kanyadaanam or the concept of the father gifting away his
daughter does not appear in Rig-Veda]
Marriage was not compulsory for a woman; an unmarried who stayed back in
the house of her parents was called Amajur, a girl who grew old at her
father’s house. An unmarried person was however not eligible to participate
in Vedic sacrifices.
A woman, if she chose, could marry even after the child bearing age. For
instance, *Gosha a well-known female sage married at a late stage in* her
life (her husband being another well-known scholar of that time *Kakasivan)*
as she earlier suffered from some skin ailment.
Monogamy normally prevailed but polygamy was also in vogue . Some scholars
say that polyandry and divorce were also common. There are no direct
references to that. I am not therefore sure of that.
[Polygamy, in ordinary circumstances, was not encouraged by the earlier
legal literature. One Dharma Sutra definitely forbids a man to take a
second wife if his first is of good character and has borne him sons.
Another later source states that a polygamist is unfit to testify in a
court of law. The Arthasastra lays down various rules which discourage
wanton polygamy, including the payment of compensation to the first wife.
The ideal models of Hindu marriage are the hero Rama and his faithful wife
Slta, whose mutual love was never broken by the rivalry of a co-wife.
However, polygamous marriages are so frequently mentioned that wc may
assume that they were fairly common among all sections of the community who
could afford them .
Polyandry, was not wholly unknown, though it was impossible for ordinary
people of respectable class in most parts of India — Prof. A L Basham]
[ Prof. A L Basham (The Wonder That Was India) mentions:Though the
religious law books leave no room for divorce, the Arthasastra shows that
it was possible in early times, at least in marriages not solemnized by
religious rites. In this case divorce was allowed by mutual consent on
grounds of incompatibility; and one party might obtain divorce without the
consent of the other if apprehensive of actual physical danger from his or
her partner. The Arthasastra would allow divorce even after religious
marriage to a wife who has been deserted by her husband, and lays down
waiting periods of from one to twelve years, which vary according to
circumstances and class. These provisions, however, do not appear in later
law books, and were probably forgotten by Gupta times, when divorce became
virtually impossible for people of the higher classes.]
Widows were allowed to remarry if they so desired, particularly when they
were childless; and, faced no condemnation and ostracization socially.
14 Married life
A girl when she marries moves into another household where she becomes part
of it. Her gotra changes from that of her father into that of her husband.
She participates in performances of yagnas for devas and pitrs of her
husband’s family. The bride takes charge of her new family that includes
her husband, his parents, brothers and sisters; and others who lived there
for some reason.
The Rig Veda hymn (10, 85.27) , the wedding prayer , indicates the rights
of a woman as wife. It is addressed to the bride sitting next to
bridegroom. It touches upon few other issues as well.
“Happy be you (as wife) in future and prosper with your children here (in
the house): be vigilant to rule your household in this home (i.e. exercise
your authority as the main figure in your home). Closely unite (be an
active participant) in marriage with this man, your husband. So shall you,
full of years (for a very long life), address your company (i.e. others in
the house listen to you, and obey and care about what you have to say).”
(Rig Veda: 10, 85.27)
iha priyam prajayā te sam ṛdhyatām asmin gṛhe gārhapatyāya jāgṛhi |enā
patyā tanvaṃ saṃ sṛjasvādhā jivrī vidatham ā vadāthaḥ ||
The famous marriage hymn (10.85.46 ) calls upon members of the husband’s
family to treat the daughter in law (invited into the family ‘as a river
enters the sea’) as the queen samrajni.
samrājñī śvaśure bhava samrājñī śvaśrvām bhava I nanāndari samrājñī bhava
samrājñī adhi devṛṣu ||
She is welcomed in many ways:” Come, O desired of the gods, beautiful one
with tender heart, with the charming look, good towards your husband, kind
towards animals, destined to bring forth heroes. May you bring happiness
for both our quadrupeds and bipeds.” (Rig Veda 10.85.44)
aghoracakṣur apatighny edhi śivā paśubhyaḥ sumanāḥ suvarcāḥ | vīrasūr
devakāmā syonā śaṃ no bhava dvipade śaṃ catuṣpade ||
Over thy husband’s father and thy husband’s mother bear full sway. Over the
sister of thy lord , over his brothers rule supreme”(Rig Veda 10.85.46)
samrājñī śvaśure bhava samrājñī śvaśrvām bhava |nanāndari samrājñī bhava
samrājñī adhi devṛṣu ||
“Happy be thou and prosper with thy children here; be vigilant to rule thy
household, in this home ‘. (Rig-Veda 10.85.27)
iha priyam prajayā te sam ṛdhyatām asmin gṛhe gārhapatyāya jāgṛhi |enā
patyā tanvaṃ saṃ sṛjasvādhā jivrī vidatham ā vadāthaḥ ||
The idea of equality is expressed in the Rig Veda: “The home has, verily,
its foundation in the wife”,” The wife and husband, being the equal halves
of one substance, are equal in every respect; therefore both should join
and take equal parts in all work, religious and secular.” (RV 5, 61. 8)
uta ghā nemo astutaḥ pumāṃ iti bruve paṇiḥ |sa vairadeya it samaḥ |
She was Pathni (the one who leads the husband through life), Dharmapathni
(the one who guides the husband in dharma) and Sahadharmacharini (one who
moves with the husband on the path of dharma).
To sum up, one can say that the bride in the Vedic ideal of a household was
far from unimportant and weak. She did have an important position in the
family and yielded considerable influence.
15 Property –rights
The third chapter of Rig-Veda , considered its oldest part (3.31.1)
commands that a son-less father accepts son of his daughter as his own son
i.e. all properties of a son-less father shall be inherited by son of his
daughter.
śāsad vahnir duhitur naptyaṃ gād vidvāṃ ṛtasya dīdhitiṃ saparyan |pitā
yatra duhituḥ sekam ṛñjan saṃ śagmyena manasā dadhanve ||
Rik (3.31.2) commands that if parents have both son and daughter, son
performs pindadaan (after death of father) and daughter be enriched with
gifts.
na jāmaye tānvo riktham āraik cakāra garbhaṃ sanitur nidhānam |yadī mātaro
janayanta vahnim anyaḥ kartā sukṛtor anya ṛndhan ||
Rik (2.17.7) also attests share of a daughter in property of her father .
amājūr iva pitroḥ sacā satī samānād ā sadasas tvām iye bhagam |kṛdhi
praketam upa māsy ā bhara daddhi bhāgaṃ tanvo yena māmahaḥ ||
Married women inherited and shared properties. A Widow too was entitled to
a share in the properties of the dead husband.
16 Widowhood and Remarriage:
Rig-Veda does not mention anywhere about the practice of the burning or
burial of widows with their dead husbands. Rig Veda commands the window to
return to her house, to live with her children and grand children; and
confers on her the right to properties of her deceased husband. Rig Veda
clearly approves marriage of the widow. Such women faced no condemnation or
isolation in the household or society. They had the right to property
inherited from the dead husbands. There are riks blessing the woman and her
new husband, with progeny and happiness. Rig-Veda praises Ashwin gods for
protecting widows.(X.40.8)
yuvaṃ ha kṛśaṃ yuvam aśvinā śayuṃ yuvaṃ vidhantaṃ vidhavām uruṣyathaḥ |
yuvaṃ sanibhya stanayantam aśvināpa vrajam ūrṇuthaḥ saptāsyam ||
Ambassador O P Gupta, IFS has made an excellent presentation of the status
of widows in Rig Vedic times According to him:
None of the Riks in Rig Veda calls for the burning or burial of widow with
body of her dead husband.
A set of 14 Riks in 18th Mandala of the 10th book deal with treatment of
widows.
Rik (X.18.8) is recited by the dead man’s brothers and others, requesting
the widow to release her husband’s body for cremation. The Rik also
commands the widow to return to the world of living beings, return to her
home and to her children and grand children, “Rise, woman, (and go) to the
world of living beings; come, this man near whom you sleep is lifeless; you
have enjoyed this state of being the wife of your husband, the suitor who
took you by the hand.”
ud īrṣva nāry abhi jīvalokaṃ gatāsum etam upa śeṣa ehi |hastagrābhasya
didhiṣos tavedam patyur janitvam abhi sam babhūtha ||
This rik also, confers upon her full right on house and properties of her
deceased husband. [It was only in the year 1995 the Supreme Court of India
interpreted Section 14(1) of the Hindu Succession Act to allow Hindu widow
full ownership rights over properties she inherits from her deceased
husband]
Rig-Veda not only sanctions survival of a widow and her right to property;
but also approves her marriage with the brother of her dead husband; and to
live with full dignity and honor in the family. Rig Veda therefore
expressly sanctions widow-marriage. Some scholars say the widow could marry
any person, not necessarily the brother of the deceased husband or a
relative.
Rik (x.18.8) blesses a woman at her second marriage, with progeny and
prosperity in this life time:: Go up, O woman, to the world of living; you
stand by this one who is deceased; come! to him who grasps your hand, your
second spouse (didhisu) ,you have now entered into the relation of wife to
husband.
In rik (X.18.9) the new husband while taking the widow as his wife says to
her: let us launch a new life of valor and strength begetting male children
overcoming all enemies who may assail us.
dhanur hastād ādadāno mṛtasyāsme kṣatrāya varcase balāya | atraiva tvam iha
vayaṃ suvīrā viśvā spṛdho abhimātīr jayema ||
AV(XVIII.3.4) blesses the widow to have a happy life with present husband
::O ye inviolable one ! (the widow) tread the path of wise in front of thee
and choose this man (another suitor) as thy husband. Joyfully receive him
and may the two of you mount the world of happiness.
prajānaty aghnye jīvalokaṃ devānāṃ panthām anusaṃcarantī |ayaṃ te gopatis
taṃ juṣasva svargaṃ lokam adhi rohayainam ||4||
17 COMMON OBSERVATIONS:
There is a saying in Manu Smruti. Where the women are worshipped, there
deities will dwell and there will be prosperity. Throughout the many years
of Vedic culture, women have always been given the highest level of respect
and freedom, but also protection and safety. The Women Rishis though very
few contributed a lot for the cause of society and Vedas.
“Women enjoyed far greater freedom in the Vedic period than in later India.
She had more to say in the choice of her mate than the forms of marriage
might suggest. She appeared freely at feasts and dances, and joined with
men in religious sacrifice. She could study, and like Gargi, engage in
philosophical disputation. If she was left a widow there was no
restrictions upon her remarriage.” (Will Durant — Story of Civilization:
Our Oriental Heritage)
“Among the many societies that can be found in the world, we have seen that
some of the most venerating regard for women has been found in Vedic
culture. The Vedic tradition has held a high regard for the qualities of
women, and has retained the greatest respect within its tradition
“-(stephen Knapp- Women in Vedic Culture.)
“Women were held in higher respect in India than in other ancient
countries, and the Epics and old literature of India assign a higher
position to them than the epics and literature of ancient Greece. Hindu
women enjoyed some rights of property from the Vedic Age, took a share in
social and religious rites, and were sometimes distinguished by their
learning. The absolute seclusion of women in India was unknown in ancient
times.” (R. C. Dutt — The Civilization of India)
18 NEGATIVE SIDE ALSO SEEN
Let me also say, Rig Vedic society was not a perfect society. I wonder if
there ever was a perfect society. Even Plato’s idealized Utopia was not
perfect. Rig Vedic society too suffered from poverty, destitution; slavery
and exploitation of the weak. There are references in Rig Veda to women
rendered poor and destitute by their husbands’ addiction to gambling and
liquor. There are poems sung by luckless gamblers in their drunken stupor
lamenting the fate of their helpless wives and aged parents. The drunken
gambler, poor and ever thirsty sinks deeper into debt as a stone into a
ditch. The destitute wife of the gambler is distressed and so too is the
mother of a son, not knowing where her wayward son had gone. There are
scenes of roguish creditor pestering the wife of an insolvent gambler. The
debtor in meanwhile with trepidation sneaks around a house under cover of
darkness dreading his creditor. Does it not sound very modern?!
Other men make free with the wife of a man
Whose money and goods the eager dice have stolen.
His father and mother and brothers all say,
“He is nothing to us. Bind him, put him in jail!”
Abandoned, the wife of the gambler grieves.
Grieved too, is his mother as he wanders to nowhere.
Afraid and in debt, ever greedy for money,
He steals in the night to the home of another.
The sorrows and suffering that women endure in their day to day living do
not subjugate and suppress women into weakness or male domination. They
have an inherent strength. The inequalities the women of that age were
subjected to were not directed against them for mere reason they were
women. What you read just now was about depravity, social evil and
injustice you find in any society, modern or otherwise. These do exist in
all societies; just as the strong, affluent, educated, enlightened,
independent and liberated women do .It would be wrong to generalize that
all Vedic female were weak and preferred to accept male domination. It
would be equally wrong to deduce that men treated them with equal disdain.
The Vedic society was as good as any other society.
Nonetheless, the social life portrayed in Rig Veda reveals a tolerant and
moderately unbiased society characterized by sanctity of the institution of
marriage, domestic purity, a patriarchal system, an equitable position in
the society for men and women and high honor for women. The women did
receive a fair and an equitable treatment and they were empowered to deal
with issues that mattered in the life around them.
19 During the post-Vedic period, woman lost the high status she once
enjoyed in society. She lost some of her independence. She became a subject
of protection.
The period after 300 B.C witnessed a succession of invasions and influx of
foreigners such as the Greeks, the Scythians, the Parthian, the Kushans and
others. The political misfortunes, the war atrocities followed by long
spells of anarchy and lawlessness had a disastrous effect on the society.
Fear and insecurity haunted the common people and householders. Sons were
valued higher than the daughters because of the need for more fighting
males, in order to survive the waves of onslaughts. It was also imperative
to protect women from abductors. It therefore became necessary to curtail
women’s freedom and movements’ . Early marriage was perhaps employed as a
part of those defensive measures. The education of the girl child was no
longer a priority. Sastras too compromised by accepting marriage as a
substitute for Upanayana and education.
20 After about the beginning of the Christian era, (AD @C E) the Upanayana
for girls went out of vogue. The discontinuance of Upanayana was disastrous
to the educational and religious status of women. The mischief caused by
the discontinuance of Upanayana was further enhanced by the lowering of the
marriageable age. In the Vedic period girls were married at about the age
of 16 or 17; but by Ca. 500 B. C. the custom arose of marrying them soon
after the attainment of puberty. Later writers like Yajnavalkya (200 A.
D.), Samvarta and Yama, vehemently condemned the guardian who failed to get
his daughter married before she attained puberty. Therefore, the Smritis
written by 11th century began to glorify the merits of a girl’s marriage at
the age of 7, 8, or 9, when it was regarded as an ideal thing to celebrate
a girl’s marriage. It is not surprising that with marriage at so young an
age, female education could hardly take off or prosper.
The neglect of education,early marriage , imposing seclusion and insecurity
that gripped their lives, had disastrous consequences upon the esteem and
status of women . The society in turn sank into depravity.
The social conditions deteriorated rapidly during the medieval period.
For nearly 2000 years from 300 B.C. to A.D. 1800, truly the dark ages of
India, the development of woman steadily stuttered though she was
affectionately nurtured by the parents, loved by the husband and cared by
her children.
21 Now, it is the time of reawakening. Women of India are beginning to
get opportunities to establish their identity and be recognized for their
potential, talent and capabilities. That is a good rebegining. The process
must improve both in terms of its spread and quality. The ancient
principles of equal opportunities for learning and development, equitable
position in place of work and right to seek out her destiny, with honor;
that guided the Vedic society must soon find a place in all segments of the
society. It may sound like asking for the moon. But that is the only option
India has if it has to survive as a nation.
END OF WOMEN IN VEDAS PART3 KR IRS 30824 31824
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