Changes

Apart from the darshanik aspects, we find a lot of information on social and economic topics, many of which are relevant and followed in the present day society. They include details about Varna vyavastha, Ashrama vyavastha, women in the society, marriage including right to choose a husband (svayamvar), widow remarriage, teaching methods, food and drinks, garment industry, furniture and utensils, construction of houses and buildings, planning cities and villages, travel, warfare, agriculture, animal husbandry and prosperity in terms of owning cattle, various occupations such as that of weavers, carpenters specifically making chariots, gold and precious stone artisans, sculptors, leather artisans   

Apart from the darshanik aspects, we find a lot of information on social and economic topics, many of which are relevant and followed in the present day society. They include details about Varna vyavastha, Ashrama vyavastha, women in the society, marriage including right to choose a husband (svayamvar), widow remarriage, teaching methods, food and drinks, garment industry, furniture and utensils, construction of houses and buildings, planning cities and villages, travel, warfare, agriculture, animal husbandry and prosperity in terms of owning cattle, various occupations such as that of weavers, carpenters specifically making chariots, gold and precious stone artisans, sculptors, leather artisans   

'''[[Varna Dharma (वर्णधर्मः)|Varna vyavastha]]''' - the very first reference to the existence of Varna vyavastha in the Indian society has been documented in the Rgveda. The famous Purusha Sukta mantra describes the origin of the four varnas as follows  <blockquote>ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥१२॥ (Rig. Veda. 10.90.12)<ref>Purusha Sukta of Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-090/ Mandala 10 Sukta 90])</ref>  </blockquote>In Atharvaveda and Yajurveda we find extensive details about the four varnas, specifically in the Yajurveda the activities to be performed by the people belonging to the four varnas are clearly outlined. It may be noted that in vedic literature varnavyavastha was based on "karma", dependent on guna and karma and not on "janma" or by birth. It referred to occupation or activities; anyone choosing the teaching profession was a brahmana and those associated to the army were kshatriyas. By his tapas Vishvamitra came to be called a Brahmarshi and he is one of the vaidik rshis who gave the Rgveda mantras. There was no inferiority or superiority among the people of different varnas and all lived  understanding their duties in harmony. There are references to "विप्रराज्य (Viprarajya) or Brahmana rajya and "समर्य राज्य (Samarya Rajya) or Vaishya rajyas. Brahmanas were referred to using the terms Brahman, Vipra, and Devas. Vaishyas were referred to as Vish, Arya, Samarya. Rgveda mentions that Viprarajyas spread in vast areas just like the oceans, where yajnas and other dharmik rituals were paid special attention to. It is also said that the great Samaryarajyas flourished with bountifulness of food and armed-forces. However due to some shortcomings both the administrative models were not popular among the people and were lost in time.<ref name=":7">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 256-270)</ref>  <blockquote>अयं .... समुद्र इव पप्रथे। .... शवो यज्ञेषु विप्रराज्ये। (Rig. Veda. 7.3.4)     

'''[[Varna Dharma (वर्णधर्मः)|Varna vyavastha]]''' - the very first reference to the existence of Varna vyavastha in the Indian society has been documented in the Rgveda. The famous Purusha Sukta mantra describes the origin of the four varnas as follows  <blockquote>ब्रा॒ह्म॒णो॑ऽस्य॒ मुख॑मासीद्बा॒हू रा॑ज॒न्य॑: कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्य॑: प॒द्भ्यां शू॒द्रो अ॑जायत ॥१२॥ (Rig. Veda. 10.90.12)<ref>Purusha Sukta of Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-090/ Mandala 10 Sukta 90])</ref>  </blockquote>In Atharvaveda and Yajurveda we find extensive details about the four varnas, specifically in the Yajurveda the activities to be performed by the people belonging to the four varnas are clearly outlined. It may be noted that in vedic literature varnavyavastha was based on "karma", dependent on guna and karma and not on "janma" or by birth. It referred to occupation or activities; anyone choosing the teaching profession was a brahmana and those associated to the army were kshatriyas. By his tapas Vishvamitra came to be called a Brahmarshi and he is one of the vaidik rshis who gave the Rgveda mantras. There was no inferiority or superiority among the people of different varnas and all lived  understanding their duties in harmony. There are references to विप्रराज्य (Viprarajya) or Brahmana rajya and समर्य राज्य (Samarya Rajya) or Vaishya rajyas. Brahmanas were referred to using the terms Brahman, Vipra, and Devas. Vaishyas were referred to as Vish, Arya, Samarya. Rgveda mentions that Viprarajyas spread in vast areas just like the oceans, where yajnas and other dharmik rituals were paid special attention to. It is also said that the great Samaryarajyas flourished with bountifulness of food and armed-forces. However due to some shortcomings both the administrative models were not popular among the people and were lost in time.<ref name=":7">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 256-270)</ref>  <blockquote>अयं .... समुद्र इव पप्रथे। .... शवो यज्ञेषु विप्रराज्ये। (Rig. Veda. 7.3.4)    अनु .... मदामसि, महे समर्यराज्ये । (Rig. Veda. 9.110.2)  </blockquote>Shudras were not treated with disrespect or looked down up in Vedic times. They were allowed to read Vedas as mentioned in the Yajurveda. They were given the position of Rajakrt (one who works for the Rajas) and included the Rathakaaras (chariot makers), Karmars (artisans), Suta (chariot riders) were all Shudras. They are also given such positions for effective administration.<ref name=":7" />   

 

अनु .... मदामसि, महे समर्यराज्ये । (Rig. Veda. 9.110.2)  </blockquote>Shudras were not treated with disrespect or looked down up in Vedic times. They were allowed to read Vedas as mentioned in the Yajurveda. They were given the position of Rajakrt (one who works for the Rajas) and included the Rathakaaras (chariot makers), Karmars (artisans), Suta (chariot riders) were all Shudras. They are also given such positions for effective administration.<ref name=":7" />   

'''[[Ashrama Dharma (आश्रमधर्मः)|Ashrama-vyavastha]]''' - Similar to Varna vyavastha, the existence of an organized society through the Ashrama vyavastha has been first mentioned in the Rgveda. Of the four ashramas, Brahmacharya and Grhastha ashrama are discussed widely, where as Vanaprastha and Sanyasa ashramas find very little mention.     

'''[[Ashrama Dharma (आश्रमधर्मः)|Ashrama-vyavastha]]''' - Similar to Varna vyavastha, the existence of an organized society through the Ashrama vyavastha has been first mentioned in the Rgveda. Of the four ashramas, Brahmacharya and Grhastha ashrama are discussed widely, where as Vanaprastha and Sanyasa ashramas find very little mention.     

Brahmacharya ashrama starts with the [[Upanayana (उपनयनम्)|Upanayana]] samskara and ends with the [[Samavartana (समावर्तनम्)|Samavartana]] samskara in these texts. The Upanayana samskara represented the start of education, where students of both genders studied Vedas and shastras. Grhastha ashrama started with marriage. Rgveda (3.53.4) जा॒येदस्तं॑, specially emphasizes the role of the lady as a homemaker and states that wife (जाया) is verily the home (अस्तम्). After marriage she gets the responsibility of a 'गृहपत्नी or गृहस्वामिनी' (the mistress of the house). She serves and cares for the in-laws, and husband and on the other hand oversees the activities of the family including the in-laws.     

Brahmacharya ashrama starts with the [[Upanayana (उपनयनम्)|Upanayana]] samskara and ends with the [[Samavartana (समावर्तनम्)|Samavartana]] samskara in these texts. The '''Upanayana samskara''' represented the start of education, where students of both genders studied Vedas and shastras. '''Grhastha ashrama''' started with marriage. There is a mention that a bride can choose the groom of her liking ('''svayamvara''') as described in the case of Rshi Vimada whom the daughter of Raja Purumitra chose as her husband in a svayamvara. Rgveda (3.53.4) जा॒येदस्तं॑, specially emphasizes the role of the lady as a homemaker and states that wife (जाया) is verily the home (अस्तम्). After marriage she gets the responsibility of a 'गृहपत्नी or गृहस्वामिनी' (the mistress of the house). She serves and cares for the in-laws, and husband and on the other hand oversees the activities of the family including the in-laws. Many such points related to marriage, husband, and wife are given in the Vivaha Sukta (10.85.1-47) of the Rgveda.    <blockquote>गृ॒हान्ग॑च्छ गृ॒हप॑त्नी॒ यथासो॑.... (Rg.Veda. 10.85.26<ref name=":8">Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-085/ Mandala 10 Sukta 85])</ref>)  </blockquote>The aspects that both the husband and wife are to be educated, able to conduct their activities in the society, that a wife may a scholar, bright and a good orator have been mentioned in Rgveda (10.159.2). There is also a caution that they should not be caught in the materialistic enjoyments of the world (Rgveda 7.21.5). In the families of the Rajas, '''presence of polygamy''' was mentioned (Rg. Veda. 7.26.3). '''Widow remarriage''' was not unknown; it says - O lady! leave the dead husband and accept another who desires to marry (you).  <blockquote>ह॒स्त॒ग्रा॒भस्य॑ दिधि॒षोस्तवे॒दं पत्यु॑र्जनि॒त्वम॒भि सं ब॑भूथ ॥८॥ (Rg.Veda. 10.18.8<ref>Rig Veda ([https://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-018/ Mandala 10 Sukta 18])</ref>)  </blockquote>The words such as Parivrajaka or Bhikshuka representing the Sanyasa ashrama are not found in the Vedas. Terms such as "muni" (8.17.14), "mumukshu" (1.180.4) are very rarely found in the Rgveda.  <blockquote>स॒म्राज्ञी॒ श्वशु॑रे भव स॒म्राज्ञी॑ श्व॒श्र्वां भ॑व । नना॑न्दरि स॒म्राज्ञी॑ भव स॒म्राज्ञी॒ अधि॑ दे॒वृषु॑ ॥४६॥ (Rg.Veda. 10.85.46<ref name=":8" />)  </blockquote>

 

गृ॒हान्ग॑च्छ गृ॒हप॑त्नी॒ यथासो॑.... (Rg.Veda. 10.85.26)   

 

The aspects that both the husband and wife are to be educated, able to conduct their activities in the society, that a wife may a scholar, bright and a good orator have been mentioned in Rgveda (10.159.2). There is also a caution that they should not be caught in the materialistic enjoyments of the world (Rgveda 7.21.5). The words such as Parivrajaka or Bhikshuka representing the Sanyasa ashrama are not found in the Vedas. Terms such as "muni" (8.17.14), "mumukshu (1.180.4)" are very rarely found in the Rgveda.   

== Pravachanakaras of Rgveda ==

== Pravachanakaras of Rgveda ==