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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. 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" />  

‘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 [manishi), as she is a vidushi.”<ref name=":6">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 [manishi), as she is a vidushi.”<ref name=":6">Mookerji. Radha Kumud, (1947) Ancient Indian Education (Brahminical and Buddhist) London: MacMillan And Co., Ltd. (Page 51 and 208, 209)</ref>  

== Women and Yajnas ==

== Women and Yajnas ==

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.

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.

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.

Same was the case of Tara, the wife of Vali, at the time he left for the fateful duel with Sugriva. Shri Rama's wife Sita also performed the sandhya activities during the days of her captivity in Lanka is evident by the following sloka

Same was the case of Tara, the wife of Vali, at the time he left for the fateful duel with Sugriva. Shri Rama's wife Sita also performed the sandhya activities during the days of her captivity in Lanka is evident by the following sloka<blockquote>सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी। नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी।। (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> sandhyākālamanāḥ śyāmā dhruvameṣyati jānakī। nadīṁ cemāṁ śubhajalāṁ sandhyārthe varavarṇinī।।</blockquote>

<blockquote>सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी। नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी।। (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> sandhyākālamanāḥ śyāmā dhruvameṣyati jānakī। nadīṁ cemāṁ śubhajalāṁ sandhyārthe varavarṇinī।।</blockquote>

 

== नारीणां मौञ्जीबन्धनम् ॥Upanayana Samskara for Women ==

== नारीणां मौञ्जीबन्धनम् ॥Upanayana Samskara for Women ==

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.<ref name=":5" />   

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.<ref name=":5" />   

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 । brahmacaryēṇa kanyā yuvānaṁ vindatē patim । (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).<ref name=":0" /> Yama admits the prevalence of Upanayana for girls in earlier ages. The famous and much discussed reference from Yama Smrti as quoted in Sanskara Prakasa says<ref name=":7" /><blockquote>पुराकल्पे तु नारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवाचनं तथा॥     

Atharvaveda equally emphatic in its support of female education 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 । brahmacaryēṇa kanyā yuvānaṁ vindatē patim । (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>Importance of Brahmacharya ashrama is stressed for the mental development of the girl child.

 

Manu also includes Upanayana among the samskaras obligatory for girls (2.66).<ref name=":0" /> Yama admits the prevalence of Upanayana for girls in earlier ages. The famous and much discussed reference from Yama Smrti as quoted in Sanskara Prakasa says<ref name=":7" /><blockquote>पुराकल्पे तु नारीणां मौञ्जीबन्धनमिष्यते। अध्यापनं च वेदानां सावित्रीवाचनं तथा॥     

purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥     

purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥     

Brahmavādinīs underwent the sacrament of upanayana, kept the Vedic fires, studied the Vedas under their own father, or brothers and lived by taking bhiksha of food under the parental roof.<ref name=":7" /> They had samāvartana (valedictory rite at the end of the period of Vedic studies). They could then marry and settle down in life or continue their studies without marrying.  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, or brothers and lived by taking bhiksha of food under the parental roof.<ref name=":7" /> They had samāvartana (valedictory rite at the end of the period of Vedic studies). They could then marry and settle down in life or continue their studies without marrying.  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. Girls who devoted themselves to education after Upanayana thus had to follow the regulations laid down for a male Upaneeta with some exceptions and modifications. They were never looked adversely by the society and some parents performed penance to obtain such progeny. The Brhdaranyaka Upanishad as given below, prescribes an offering of cooked sesame and rice in yajna for obtaining a daughter who becomes a Brahmavadini and stay with them for entire life.<ref name=":7" /> <blockquote>अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ बृह. ६,४.१७ ॥ (Brhd. Upan. 6.4.17) atha ya icched duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantamaśnīyātām । īśvarau janayitavai ॥ </blockquote>Coeducation prevailed in the past, but the sources throw little light on this subject. In the Christian era, we have Bhavabhuti the author of Malatimadhava, who mentions that Kamandaki was educated alsong with Bhurivasu and Devarata at a famous education center. In Uttara Ramacharita he mentions Atreyi receiving her education along with Kusa and Lava in Valmiki ashrama. The stories of Kahoda and Sujata, Ruruand Pramadvaara narrated in the Puranas, also point to prevalence of co-education of children. This evidence points out that at least some centuries earlier, in some time boys and girls were educated together while receiving higher education.<ref name=":0" />  

These learned women were interested in discussing about ब्रह्मन् or Parabrahman, the Absolute, and perform adhyatmik practices to realize the same. Girls who devoted themselves to education after Upanayana thus had to follow the regulations laid down for a male Upaneeta with some exceptions and modifications. They were never looked adversely by the society and some parents performed penance to obtain such progeny. The Brhdaranyaka Upanishad as given below, prescribes an offering of cooked sesame and rice in yajna for obtaining a daughter who becomes a Brahmavadini and stay with them for entire life.<ref name=":7" /> <blockquote>अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ बृह. ६,४.१७ ॥ (Brhd. Upan. 6.4.17) atha ya icched duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantamaśnīyātām । īśvarau janayitavai ॥ </blockquote>

 

Coeducation prevailed in the past, but the sources throw little light on this subject. In the Christian era, we have Bhavabhuti the author of Malatimadhava, who mentions that Kamandaki was educated alsong with Bhurivasu and Devarata at a famous education center. In Uttara Ramacharita he mentions Atreyi receiving her education along with Kusa and Lava in Valmiki ashrama. The stories of Kahoda and Sujata, Ruruand Pramadvaara narrated in the Puranas, also point to prevalence of co-education of children. This evidence points out that at least some centuries earlier, in some time boys and girls were educated together while receiving higher education.<ref name=":0" />  

Rarely we see some Rigveda followers still practicing the Upanayana samskara and use of yajnopaveeta for female children even in the present times.  

Rarely we see some Rigveda followers still practicing the Upanayana samskara and use of yajnopaveeta for female children even in the present times.