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Brahmavadinis (ब्रह्मवादिन्यः) (view source)

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== Women and Yajnas ==
 
== Women and Yajnas ==
 
As in present day, after marriage, the girl became a 'grihini' (wife) and was considered 'ardhangini' or one half of her husband's being. Both of them constituted the 'griha' or home, and she was considered its 'samrajni' (queen or mistress) and had an equal share in the performance of religious activities. A householder was eligible to perform yajnas only if he had a wife by his side.  Taittriya Brahmana (3.3.3.1) and Shatapata Brahmana (5.1.6.10) lay down that one who does not have a patni or wife cannot perform yajnas.<blockquote>अयज्ञो वा एषः । योऽपत्नीकः । (Tait. Brah 3.3.3.1)<ref>[https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A9/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%A9 Taittriya Brahmana Kanda 3] (3.3.3.1)</ref></blockquote>
 
As in present day, after marriage, the girl became a 'grihini' (wife) and was considered 'ardhangini' or one half of her husband's being. Both of them constituted the 'griha' or home, and she was considered its 'samrajni' (queen or mistress) and had an equal share in the performance of religious activities. A householder was eligible to perform yajnas only if he had a wife by his side.  Taittriya Brahmana (3.3.3.1) and Shatapata Brahmana (5.1.6.10) lay down that one who does not have a patni or wife cannot perform yajnas.<blockquote>अयज्ञो वा एषः । योऽपत्नीकः । (Tait. Brah 3.3.3.1)<ref>[https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A9/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%A9 Taittriya Brahmana Kanda 3] (3.3.3.1)</ref></blockquote>
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She partakes in the offering of milk in Agnihotra and other Pakayajnas unaided by her husband, normally in the evening and sometimes in the morning also. Under special situations she gets the right to perform the activities when her husband goes to distant places or if he is unwell.
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She partakes in the offering of milk in [[Agnihotra (अग्निहोत्रम्)|Agnihotra]] and other [[Pakayajnas (पाकयज्ञाः)|Pakayajnas]] unaided by her husband, normally in the evening and sometimes in the morning also. Under special situations she gets the right to perform the activities when her husband goes to distant places or if he is unwell.
 
That women even during the later yugas were well versed in veda mantras is clearly documented. Kaushalya was by herself performing a yajna on the morning of her son, Sri Rama's proposed installation as heir apparent.<blockquote>सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा। अग्निं जुहोति स्म तदा मन्त्रवत्कृतमङ्गला।।2.20.15।। (Valm. Rama. 2.20.15)<ref>Valmiki Ramayana ([https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=2&language=dv&field_sarga_value=20 Ayodhya Kanda Sarga 20])</ref></blockquote>
 
That women even during the later yugas were well versed in veda mantras is clearly documented. Kaushalya was by herself performing a yajna on the morning of her son, Sri Rama's proposed installation as heir apparent.<blockquote>सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा। अग्निं जुहोति स्म तदा मन्त्रवत्कृतमङ्गला।।2.20.15।। (Valm. Rama. 2.20.15)<ref>Valmiki Ramayana ([https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=2&language=dv&field_sarga_value=20 Ayodhya Kanda Sarga 20])</ref></blockquote>
 
Always engaged in the observance of vratas, Kaushalya clad in silk clothes was offering oblations in Agni in accordance with veda mantras (mantravid) for auspiciousness.
 
Always engaged in the observance of vratas, Kaushalya clad in silk clothes was offering oblations in Agni in accordance with veda mantras (mantravid) for auspiciousness.
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== सद्योवधुः ॥ Sadyovadhu ==
 
== सद्योवधुः ॥ Sadyovadhu ==
 
‘Sadyovadhus’ were those who became vadhus or brides straight-away, (sadyas = at once) on the attainment of puberty, without undergoing the training in the Vedic studies. In their case, the upanayana ceremony was performed just before marriage, at the age of 16 or 17. The education of sadyovadhus comprised the study of important veda mantras and stotras necessary for the usual prayers and yajnas after marriage.<ref name=":0" />Music and dance were also taught to them them; partiality of women to these arts is often referred to in the vedic literature.  
 
‘Sadyovadhus’ were those who became vadhus or brides straight-away, (sadyas = at once) on the attainment of puberty, without undergoing the training in the Vedic studies. In their case, the upanayana ceremony was performed just before marriage, at the age of 16 or 17. The education of sadyovadhus comprised the study of important veda mantras and stotras necessary for the usual prayers and yajnas after marriage.<ref name=":0" />Music and dance were also taught to them them; partiality of women to these arts is often referred to in the vedic literature.  
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The wife was a regular participator in the yajnas of the husband as mentioned in the Rigveda mantras (1.122.2; 1.131.3; 3.53.4-6; 5.43.15; 8.31.5; 10.86.10; etc.). It is evident that some knowledge of Vedic rituals was essential to participate in the yajnas.<ref name=":8">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51)</ref>
 
== ब्रह्मवादिनी  ॥ Brahmavadini ==
 
== ब्रह्मवादिनी  ॥ Brahmavadini ==
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Women-seers were called Rishikas and Brahmavadinis. The Rigveda knows of the following rshikas, viz.<ref name=":8" />
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# Romasa [1.126.7]
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# Lopamudra [1.179.1-6]
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# Apala [8.91.1-7]
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# Kadru [2.6.8]
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# Vishvavara [5.28.3]
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and several others mentioned in the tenth Mandala, such as:<ref name=":8" />
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# Ghosha
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# Juhu
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# Vagambhrini
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# Paulomi
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# Jarita
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# Sraddha-kamayani
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# Urvashi
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# Sarnga
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# Yami
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# Indrani
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# Savitri
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# Devajami
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while the Samaveda adds the following, viz.<ref name=":8" />
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# Nodha [Purvarchchika, xiii, i]
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# Akrishhtabhasha
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# Sikatanivavari [Uttararchchika, i, 4]
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# Gaupayana [ib., xxii, 4]
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The Brahmavadinis were the products of the educational discipline of brahmacharya for which women also were eligible. Rigveda (5.7.9) refers to young maidens completing their education as brahmacharinis and then gaining husbands in whom they are merged like rivers in oceans. Rigveda 3.55.16 mentions unmarried learned and young daughters who should be married to learned bridegrooms. Yajurveda [8.1] similarly states that a daughter, who has completed her brahmacharya, should be married to one who is learned like her. The Atharvaveda [9.6] also refers to maidens qualifydng by their brahmacharya, the disciplined life of studentship, for married life in the second ashrama (''brahmacharyena kanya yuvanam vindate patim'').<ref name=":8" />
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Brahmavādinīs underwent the sacrament of upanayana, kept the Vedic fires, studied the Vedas under their own father and lived by begging the food, also under the parental roof. They had samāvartana (valedictory rite at the end of the period of Vedic studies) also. They could then marry and settle down in life. The name ‘brahmavādinī’ seems to have been given due to the fact that the girl could recite (vad = to speak or recite) the Vedas (Brahma = Veda).
 
Brahmavādinīs underwent the sacrament of upanayana, kept the Vedic fires, studied the Vedas under their own father and lived by begging the food, also under the parental roof. They had samāvartana (valedictory rite at the end of the period of Vedic studies) also. They could then marry and settle down in life. The name ‘brahmavādinī’ seems to have been given due to the fact that the girl could recite (vad = to speak or recite) the Vedas (Brahma = Veda).
    
These learned women were interested in discussing about ब्रह्मन् or Parabrahman, the Absolute, and perform adhyatmik practices to realize the same.  
 
These learned women were interested in discussing about ब्रह्मन् or Parabrahman, the Absolute, and perform adhyatmik practices to realize the same.  
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At least twenty different women are credited as the mantra drashtas of Rigveda. For example आङ्गिरसी शश्वती ऋषिका । Angirasi Shasvati rishika was associated with Rk number 34 of Mandala 8 Sukta 1<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/mandal-08/ Mandala 8 Sukta 1])</ref>. A few of the noted include, Vishvavara, Maitreyi, Nivavari, Ghosha, Romasa, Apala.  
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At least twenty different women are credited as the mantra drashtas of Rigveda as given in the above list. For example आङ्गिरसी शश्वती ऋषिका । Angirasi Shasvati rishika was associated with Rk number 34 of Mandala 8 Sukta 1<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/mandal-08/ Mandala 8 Sukta 1])</ref>. A few of the noted include, Vishvavara, Maitreyi, Nivavari, Ghosha, Romasa, Apala.  
 
=== र्मैत्रेयी ॥ Maitreyi ===
 
=== र्मैत्रेयी ॥ Maitreyi ===
 
The Brhadaranyaka Upaniṣad (4.5.1) calls Maitreyi, wife of Yajnavalkya maharshi, as a brahmavadini. Yajnavalkya had two wives Maitreyi and Katyayani.  <blockquote>अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च । तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । (Brhd. Upan. 4.5.1)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4])</ref></blockquote>
 
The Brhadaranyaka Upaniṣad (4.5.1) calls Maitreyi, wife of Yajnavalkya maharshi, as a brahmavadini. Yajnavalkya had two wives Maitreyi and Katyayani.  <blockquote>अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च । तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । (Brhd. Upan. 4.5.1)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4])</ref></blockquote>
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Romasa was one of the woman seers who was the mantra drashta of the Rig Veda rks. She was a Brahmavadini who underwent the upanayana or thread ceremony, Vedic study and Savitri Vachana (higher studies). She was the daughter of Brhaspati and dharmapatni of Bhavayavya. It is said that she used to discuss about that information which enhanced the intellect, hence was called Romasa. Vedas and their shakas themselves are the hairs on her body, and she used to spread that knowledge hence called Romasa (indicates that she was wellversed in the Vedas).<ref>Kalyan Magazine, Nari Anka - Brahmavadini Romasa ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 358]) by Gita Press, Gorakhpur.</ref>  
 
Romasa was one of the woman seers who was the mantra drashta of the Rig Veda rks. She was a Brahmavadini who underwent the upanayana or thread ceremony, Vedic study and Savitri Vachana (higher studies). She was the daughter of Brhaspati and dharmapatni of Bhavayavya. It is said that she used to discuss about that information which enhanced the intellect, hence was called Romasa. Vedas and their shakas themselves are the hairs on her body, and she used to spread that knowledge hence called Romasa (indicates that she was wellversed in the Vedas).<ref>Kalyan Magazine, Nari Anka - Brahmavadini Romasa ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 358]) by Gita Press, Gorakhpur.</ref>  
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Romasa means one who has lots of hairs. Her husband once teased Romasa, and her reply as given in the Rigveda (1.126) is that her body may be hairy but all her organs are fully grown.(Page 651 of Puranic Encyclopedia).
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Romasa means one who has lots of hairs. Her husband once teased Romasa, and her reply as given in the Rigveda (1.126) is that her body may be hairy but all her organs are fully grown.<ref>Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 651)</ref>
    
=== सुलभा ॥ Sulabha ===
 
=== सुलभा ॥ Sulabha ===
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