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A Brahmavadini (Samskrit : ब्रह्मवादिनी) is a highly intelligent and greatly learned woman, who chose the path of Vedic studies.  Brahmavadini literally means ‘the woman who speaks about Brahman (ब्रह्मन् । Parabrahma). The ancient philosophical concept of shakti'','' the feminine principle of energy, extols the immense mental and physical capabilities of women.

A Brahmavadini (Samskrit : ब्रह्मवादिनी) is a highly intelligent and greatly learned woman, who chose the path of Vedic studies.  Brahmavadini literally means ‘the woman who speaks about Brahman (ब्रह्मन् । Parabrahma). The ancient philosophical concept of shakti'','' the feminine principle of energy, extols the immense mental and physical capabilities of women.

While many civilizations have seen unsatisfactory history as regards the position of women, we find that Vedas mention the scholarship of educated women like Vaak Ambhrni, Romasa, Gargi, Ghosha, Maitreyi and Lopamudra.  

While many civilizations have seen unsatisfactory history as regards the position of women, we find that Vedas mention the scholarship of educated women like Vaak Ambhrni, Romasa, Gargi, Ghosha, Maitreyi and Lopamudra. During the Vedic times, women were assigned a high place in society. They shared an equal standing with their men folk and enjoyed a great liberty that actually had societal sanctions. Women were examples for maintaining the basic principles of Santhana Dharma.  

== Introduction ==

== Introduction ==

Co-education existed in the Vedic period and both the male and female students got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received training in martial arts courses and wielding arms.

Bharatiya naari (women), as we go back into antiquity, are found to have performed very well in many spheres of life. Ample evidence points to the view that women were regarded as eligible for the privilege of studying Vedas and Vedanta along with taking part in performing yajnas up until the recent millenia.<ref name=":0">Altekar, A. S. (1944) ''Education in Ancient India.'' Benares : Nand Kishore and Bros.,</ref> Bharatiya parampara offered the freedom to women to lead their lives according to their choice. They could either choose study of Vedas or get married to become grhasthas. Evidence of intellectual excellence of Bharatiya nari (women) is proved by the lofty philosophical ideas and discussions given by female mantra-drashtas of Rigvedic suktas. Gosha, Romasa, Vishvavara, and Gargi are the names of some of the highly educated rshikas mentioned in Rigveda. After completing their education under a Guru they could perform religious rites, participate in philosophical debates, engage in tapas etc.  

During the Vedic age, women were assigned a high place in society. They shared an equal standing with their men folk and enjoyed a great liberty that actually had societal sanctions. Women were examples for maintaining the basic principles of Santhana Dharma. After completing their education under a Guru they could perform religious rites.

Additionally, ladies were also competent to arrange their own marriages, Svayamvara (choosing a husband) was allowed. In Rigvedic times no girl was married before she had reached the womanhood. She must be fully developed physically in her father’s house (Pitrpadam Vyaktaa) before her marriage could be thought of. Suryaa, the daughter of Surya, was given away in marriage only after she became youthful and yearned for a husband.<ref name=":5">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 316-317)</ref><blockquote>अ॒न्यामि॑च्छ पितृ॒षदं॒ व्य॑क्तां॒ स ते॑ भा॒गो ज॒नुषा॒ तस्य॑ विद्धि ॥२१॥ (Rig. Veda. 10.85.21)</blockquote>The spells and charms mentioned in the Rigveda and Atharvaveda indicate that the bride and groom were both grown-up before marriage. There were no child marriages in the Vedic period.<ref name=":0" /><ref name=":5" />

Harita [xxi, 23] says ; " Women are of two classes : (i) Brahmavadini, (2) Sadyovadhu. The former is eligible for Upanayana, Agnyadhana, Veda-Study, and practice of begging within the household. The Sadyovadhu had to perform Upanayana in some form before she is married.” Yama also says : “ In times of yore, girls were eligible for (1) Maunjibandhana (i.e. Upanayana), (2) study of Veda, and (3) Savitri-vachana (use of Savitri Mantra).”   

Harita [xxi, 23] says ; " Women are of two classes : (i) Brahmavadini, (2) Sadyovadhu. The former is eligible for Upanayana, Agnyadhana, Veda-Study, and practice of begging within the household. The Sadyovadhu had to perform Upanayana in some form before she is married.” Yama also says : “ In times of yore, girls were eligible for (1) Maunjibandhana (i.e. Upanayana), (2) study of Veda, and (3) Savitri-vachana (use of Savitri Mantra).”

While brahmavadinis chose the path of Vedic studies, women who opted out of higher education for married life were called 'sadyovadhus'. The education of the Sadyovadhus comprised the study of important veda mantras necessary for the regular prayers and yajnas conducted by a grhastha. Moreover, ladies from the Kshatriya caste received training in martial arts courses and wielding arms. Co-education existed in the Vedic period and both the male and female students got equal attention from the teacher.  

While brahmavadinis chose the path of Vedic studies, women who opted out of education for married life were called 'sadyovadhus'.

Some Brahmavadinis used to marry after completing their education while some would not marry at all. There are many references in the Vedas to unmarried girls who grew old in the house of their fathers (Rigveda. 1.117.7 and 2.17.7).<ref name=":5" />

== 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>

Just 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.

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.

 

A householder was eligible to perform yajnas (Shrauta and Grhya) 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>

 

यद्वै पत्नी॑ य॒ज्ञस्य॑ क॒रोति॑ मिथु॒नं तदथो॒ पत्नि॑या ए॒व । (Tait. Samh. 6.2.1.1)<ref>Taittriya Samhita ([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%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE-%E0%A5%AB-%E0%A5%AD See Kanda 6 Prashna 2])</ref></blockquote>

Taittriya Samhita clearly states that the yajna performed by the wife is for both the partners as given in above mantra. 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.

<blockquote>सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी। नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी।।5.14.49।। (Valm. Rama.5.14.49)<ref>Valmiki Ramayana ([https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=5&language=dv&field_sarga_value=14 Sundarakanda Sarga 14])</ref></blockquote>

<blockquote>सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी। नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी।।5.14.49।। (Valm. Rama.5.14.49)<ref>Valmiki Ramayana ([https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=5&language=dv&field_sarga_value=14 Sundarakanda Sarga 14])</ref></blockquote>

== Upanayana of Girls ==

== Upanayana of Girls ==

No one can recite veda mantras or perform yajnas without having undergone the initiation called as [[Upanayana (उपनयनम्)|Upanayana]]. It is thus natural that in the early ages Upanayana of girls was as common as that of boys. Women in Vedic age who pursued vedic studies, could undergo the sacred thread ceremony or 'Upanayana' (a sacrament to pursue Vedic studies), which is only meant for males in the present day.   

The scheme of education framed by the ancient Bharatiyas to initiate the young children for preparing them for full citizenship of the community marked a great advance over the primitive idea of initiation seen in a few other cultures. Without the Upanayana none could call himself a twice-born. The transformation of personality was marked with this Samskara. No one can recite veda-mantras or perform yajnas without having undergone the initiation called as [[Upanayana (उपनयनम्)|Upanayana]]. It is thus natural that in the early ages Upanayana of girls was as common as that of the boys. Women in Vedic age who pursued vedic studies, could undergo the sacred thread ceremony or 'Upanayana' (a samskara required to pursue Vedic studies), in contrast to the present times when it is only meant for males.   

Atharvaveda expressly refers to maidens undergoing the Brahmacharya vrata.  <blockquote>ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् । (Atha. Veda. 11.7.18)<ref>Atharvaveda ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A7/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%AD Kanda 11 Sukta 7])</ref></blockquote>Manu also includes Upanayana among the samskaras obligatory for girls (2.66). Yama admits the prevalence of Upanayana for girls in earlier ages.<ref name=":0" />  

Atharvaveda states that there are no hindrances for girls to perform the rite of initiation. It expressly refers to maidens undergoing the Brahmacharya vrata for winning a young husband.  <blockquote>ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् । (Atha. Veda. 11.7.18)<ref>Atharvaveda ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A7/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%AD Kanda 11 Sukta 7])</ref></blockquote>Manu also includes Upanayana among the samskaras obligatory for girls (2.66). Yama admits the prevalence of Upanayana for girls in earlier ages.<ref name=":0" />  

Rarely we see some Rig veda followers still practice the Upanayana samskara and wearing of yajnopaveeta for female children even in the present day.  

Rarely we see some Rigveda followers still practice the Upanayana samskara and wearing of yajnopaveeta for female children even in the present day.  

== 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. Music and dance were also taught to them them; partiality of women to these arts is often referred to in the vedic literature.<ref name=":0" />

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. The Srauta or Grhya Sutras mention Vedic Mantras being uttered by the wife at ceremonies along with her husband [e.g. Asvalayana Srautasutras i, ii; Gobhila Grhyasutras, i, 3 ; ii, 3 ; Apastamba xii, 3, 12 ; Paraskara Sutras., ix, 2, i]. Gobhila [Grhyasutras i, 3] states that the wife should be educated to be able to take part in yajnas (''nahi khalu anadhitya saknoti patni hotumiti''). Hemadri states that “ Kumaris, unmarried girls, should be taught Vidya and Dharmaniti. An educated Kumari brings good to the families of both her father and husband. So she should be married to a learned husband [manlshi), as she is a vidushi.”<ref>Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51 and 208, 209)</ref>  

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. The Srauta or Grhya Sutras mention Vedic Mantras being uttered by the wife at ceremonies along with her husband [e.g. Asvalayana Srautasutras i, ii; Gobhila Grhyasutras, i, 3 ; ii, 3 ; Apastamba xii, 3, 12 ; Paraskara Sutras., ix, 2, i]. Gobhila [Grhyasutras i, 3] states that the wife should be educated to be able to take part in yajnas (''nahi khalu anadhitya saknoti patni hotumiti''). Hemadri states that “ Kumaris, unmarried girls, should be taught Vidya and Dharmaniti. An educated Kumari brings good to the families of both her father and husband. So she should be married to a learned husband [manlshi), as she is a vidushi.”<ref>Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51 and 208, 209)</ref>  

== ब्रह्मवादिनी  ॥ Brahmavadini ==

== ब्रह्मवादिनी  ॥ Brahmavadini ==

Women-seers were called Rishikas and Brahmavadinis. The Rigveda knows of the following rshikas, viz.<ref name=":8">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51)</ref>

The attainments of lady scholars, who remained unmarried for a longer time, were naturally wider and more varied. In the Vedic age, they used to acquire thorough mastery in the Vedic literature and even compose poems, some of which have been honoured by their inclusion in the Vedas. As yajnas became complex, a new branch of study, called Mimansa, came to be developed in their connection. We find lady scholars taking keen interest in it. Kashakritsnin had composed a work on Mimansa called Kashakritsni after him; lady students who used to specialise in it, were known as Kashakritsna. If lady specialists in a technical science like Mimamsa were so numerous as to necessitate the coining of a new special term to denote them, it can be concluded that the number of women who used to receive general literacy and cultural education must have been fairly large. In the age of the Upanishads, we have lady scholars with interest in the study of philosophy. Maitreyi, the wife of Yajnavalkya and Gargi Vachaknavi are noted examples. The keen reasoning and subtle cross-examination of Yajnavalkya by Gargi shows that she was a dialectician and philosopher of a high order. Some lady scholars of the age like Sulabha, Vadava, Pratitheyi, Maitreyi, and Gargi seem to have made real contribution to the advancement of knowledge, for they enjoy the rare privilege of being included among the galaxy of distinguished scholars, to whom a daily tribute of gratitude was to be given by a grateful posterity at the time of the daily prayer (Brahmayajna).<blockquote>गर्गी वाचक्नवी वडवा प्रातिथेयी सुलभा मैत्रेयी....शौनकमाश्वलायनं ये चान्य आचार्यास्ते सर्वे तृप्यन्त्विति ४ (Asva. Grhy. Sutr. 3.4.4 and Shan. Grhy. Sutr. 6.10.3)</blockquote>Women-seers were called Rishikas and Brahmavadinis. The Rigveda knows of the following rshikas, viz.<ref name=":8">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51)</ref>

# Romasa [1.126.7]

# Romasa [1.126.7]