The Early Vedic Period
Rig-Vedic Society
The early Vedic society was a tribal society, in which social relations based on kinship ties were predominant. The society was not divided according to cast lines, and even the rajas (kings), the Purphitas ( priests), the artisans etc. were part of clan networks. The tribe was referred at as the jana and many reference to the different tribes are found in the Rig-Veda. Inter-tribal conflicts were frequent, an example being the battle of the ten kings mentioned in the Rig Veda. Some of the tribes, which fought in this battle were the Bharatas, the Purus, the Yadus, the Druhyus, the Anusand and the Turvasus. Tribal conflicts, as mentioned earlier, were related to cattle raids, cattle thefts etc. The chief of the tribe was the raja Or the. He was the leader in battle and the protector of the tribe. His office was not based on heredity, but he was selected from amongst the clansmen. The warrior category was the “Rajanya”. Many clans formed a tribe. The clans settled in villages or grama. The basic social unit was the Ku la, or the family, and the Kulapa i.e. ‘one who protects the family’ denoted the eldest male members or the head of the family. Society was patriarchal. The birth of a son was the common desire of the people. The importance given to the male members is reflected in the hymns, where the desire for a son is constant prayer. Even through society was patriarchal, women had also important position in it. They were educated and they had access to the assemblies. There are also instances of women who composed hymns. They had a right to choose their partners, and could marry late. However women were always thought to be dependent on their father, brothers or husband. Education was important orally, but the a tradition of education was not very well developed in this period. The author of the Rig-Veda distinguished themselves from other groups whom they called Dasas and Dasyus. The Dasas are described as dark, full-lipped, snub-nosed, worshippers of the phallus and of hostile speech. They were rich in cattle and lived in fortified strongholds. We learn about other people called the who were wealthy in cattle treasures. The term pani came to be associated with merchants and wealth in the
subsequent ages. These groups such as those of weavers, smiths, carpenters, leather
workers, chariot makers, priests etc. are also mentioned. The chariot makers occupied a special social status. There are no reference to beggars, wage earners or wages in the Rig-
Veda. However, society was economically stratified, and we do find reference to rich people
possessing chariots, cattle, etc and making generous gifts of them.
Early Vedic Polity
The early Vedic polity was characterised by egalitarian outlook. The Rig-Veda contains the
reference of two groups the Rajanyas, or those who fought the wars, and credited to be the
senior lineage, and the rest of the clansmen Or the vis, who formed the Junior lineage.
Though none of the groups occupied a distinct social hierarchy, constant conflicts and inter
tribal wars helped to create a division in the society. The growing needs for more pasture
lands, cattle, the the protection of people and their settlement all probably contributed to an
increase in inter and intra-tribal conflicts and warfare. The Clans held large yajnas or
sacrifice to help the Warrior groups in the words. In these yajnas the officiating priest or the
Rohit Purohit acted as the mediator between his clansman and the gods. He also invoked
the Gods blessings for the tribal chief for his success in the Wars. Initially the whole Clan
participated in these yajnas on an equal footing. Large scale distribution of wealth food etc
was made during these sacrifice and members got an equal share. But with the growing
incidence of conflicts and fights yajnas Or sacrifice also become elaborate and the Purohit
assumed a special status in the society. In the later late part of our period they received a
major share of the gift from the Rajas and assume the superior position with the other clan
members. The office of the Rajas also assumed importance on account of Wars etc and the
division between the senior and the junior lineages become sharper. At what point of time
these political distinctions become apparent is difficult to state but we must remember that
the 10th book of the rigved contains the Purushasukta hymn, and in the later Vedic text we
find evidence of the superior rajanya groups assuming the status of the kshatriyas a
separate varna by itself. These development took place after 1000 BC this does not mean
that the society was stagnant during our period of study. In fact it was changing slowly but
surely leading to the development in the later Vedic phase of a complex Socio political
structure. Tribal assembly example the Ghana Vidhata Sabha and Samiti are mentioned in
the rigveda. The Sabha may have been the Council of select Clan members and the Samiti
perhaps compromise the whole Clan. These assembly performed the function of the
Government and administration and we also involved in the selection of the Raja from
amongst the Clans man. They thus kept the power of the warriors in check however as
stated before though we do not find well defined political hierarchy in the early Vedic setup
the changes during the period give rise to socio-political hierarchy which manifested itself
during the “Later Vedic phase”.
Religious life of early Vedic period
The religious ideas of the early Vedic people are reflected in the hymns of the rigved. They
venerated the natural force around them like wind water rain thunder fire etc. Which day
could not control and invested nature with divineity conceived in human forms which were
mostly masculine. Very few females deities were venerated. The religious thus reflected the
patriarchal society and was that of primitive Animesh. Indra was the God of strength who
was invoked to destroy the enemies. He was the god of thunder and was the rainmaker Who
was asked periodically to release the water. He could not be vanished. Thus thunder and
rain were related with strength which was per sonified in a musculine form represented in the
God Indra. The concept of a tribal chief who was a war Lord is also found represented in the
character of Indra. Agni next important God after Indra he was the God of Fire. He was
considered to be an intermediate between heaven and earth that is between Gods and man.
He dominated the domestic heart and marriages were soelmnized in his presence. Fire
destroyed dirt and germs and hands Agni was considered to be pure the importance of Agni
can be related to that of the yajnas or sacrifice in the early Vedic society. It was supposed that the oblation offered to Agni were carried to the Gods in the form of smoke. Varun parsonified water and he was the Apollo of the natural order of the universe. Yamaha was the god of death and had an important level in the early Vedic religious belief. There were many of the Other gods example Surya Soma Savitri Rudra etc and host of the celestial being like Gandharva apsaras Maruti to whom prayers and hames were addressed in the rigved. The vedic religion was sacrificial. Sacrifice or yajnas were performed to invoke the gods in order to grant boons such as the victory in the war and Battles.
