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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 long term 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 the Vedas. After completing their education under a Guru they could perform religious rites, participate in philosophical debates, and engage in tapas etc.  

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 long term 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 the Vedas. After completing their education under a Guru they could perform religious rites, participate in philosophical debates, and engage in tapas etc.  

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" />

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>अन्यामिच्छ पितृषदं व्यक्तां स ते भागो जनुषा तस्य विद्धि ॥२१॥ (Rig. Veda. 10.85.21)

 

anyāmiccha pitr̥ṣadaṁ vyaktāṁ sa te bhāgo januṣā tasya viddhi ॥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" />

Salient aspects about Education of Women in Ancient India

Salient aspects about Education of Women in Ancient India

== Paths of Education And Marriage ==

== Paths of Education And Marriage ==

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 bhiksha within the household. The Sadyovadhu had to perform Upanayana before she is married.”<ref name=":6" />    <blockquote>अत एव हारीतेनोक्तम्: द्विविधाः स्त्रियः । ब्रह्मवादिन्यः सद्योवध्वश्च । तत्र ब्रह्मवादिनीनां उपनयनं अग्नीन्धनं वेदाध्ययनं स्वगृहे च भैक्षचर्येति । सद्योवधूनां तूपस्थिते विवाहे कथञ्चिदुपनयनं कृत्वा विवाहः कार्यः । (Quoted in Samskara Prakasa: P.402.)<ref name=":7">Murthy, H. V. Narasimha. (1997) ''Ph. D Thesis Titled: A Critical Study of Upanayana Samskara.'' Mangalore: Mangalore University (Pages 87-90)</ref>    </blockquote>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.<ref name=":6" />   

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 bhiksha within the household. The Sadyovadhu had to perform Upanayana before she is married.”<ref name=":6" />    <blockquote>अत एव हारीतेनोक्तम्: द्विविधाः स्त्रियः । ब्रह्मवादिन्यः सद्योवध्वश्च । तत्र ब्रह्मवादिनीनां उपनयनं अग्नीन्धनं वेदाध्ययनं स्वगृहे च भैक्षचर्येति । सद्योवधूनां तूपस्थिते विवाहे कथञ्चिदुपनयनं कृत्वा विवाहः कार्यः । (Quoted in Samskara Prakasa: P.402.)<ref name=":7">Murthy, H. V. Narasimha. (1997) ''Ph. D Thesis Titled: A Critical Study of Upanayana Samskara.'' Mangalore: Mangalore University (Pages 87-90)</ref>    

 

ata eva hārītenoktam: dvividhāḥ striyaḥ । brahmavādinyaḥ sadyovadhvaśca । tatra brahmavādinīnāṁ upanayanaṁ agnīndhanaṁ vedādhyayanaṁ svagr̥he ca bhaikṣacaryeti । sadyovadhūnāṁ tūpasthite vivāhe kathañcidupanayanaṁ kr̥tvā vivāhaḥ kāryaḥ ।     </blockquote>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.<ref name=":6" />   

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" />

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" />

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.

 

sā kṣaumavasanā hr̥ṣṭā nityaṁ vrataparāyaṇā। agniṁ juhoti sma tadā mantravatkr̥tamaṅgalā।।</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.

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।।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।। (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 । (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 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॥    

 

purā kalpe kumārīṇāṃ mauñjībandhanamiṣyate। adhyāpanaṃ ca vedānāṃ sāvitrīvacanaṃ tathā॥      

पिता पितृव्यो भ्राता वा नैनामध्यापयेत्परः । स्वगृहेचैव कन्याया भेक्षचर्या विधीयते ।।     

पिता पितृव्यो भ्राता वा नैनामध्यापयेत्परः । स्वगृहेचैव कन्याया भेक्षचर्या विधीयते ।।     

वर्जयेदजिनं चीरं जटाधारणमेवच । (Quoted in Samskara Prakasa: P.402-403)    </blockquote>In earlier times, girls were eligible for (1) Maunjibandhana (i.e. Upanayana), (2) study of Veda, and (3) Savitri-vachana (use of Savitri Mantra). The girls followed the regulations of Brhmacharyaashrama, but were excluded from wearing the deer skin or bark garments and were not to have the matted hair.<ref name=":7" />     

 

वर्जयेदजिनं चीरं जटाधारणमेवच । varjayēdajinaṁ cīraṁ jaṭādhāraṇamēvaca । (Quoted in Samskara Prakasa: P.402-403)    </blockquote>In earlier times, girls were eligible for (1) Maunjibandhana (i.e. Upanayana), (2) study of Veda, and (3) Savitri-vachana (use of Savitri Mantra). The girls followed the regulations of Brhmacharyaashrama, but were excluded from wearing the deer skin or bark garments and were not to have the matted hair.<ref name=":7" />     

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) </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.  

== ब्रह्मवादिनी  ॥ Brahmavadini ==

== ब्रह्मवादिनी  ॥ Brahmavadini ==

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 Mimamsa, 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 (काशकृत्स्नि) after him; lady students who used to specialise in it, were known as Kashakritsna (काशकृत्स्ना). 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).<ref name=":0" /><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>

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 Mimamsa, 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 (काशकृत्स्नि) after him; lady students who used to specialise in it, were known as Kashakritsna (काशकृत्स्ना). 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).<ref name=":0" /><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)

 

gargī vācaknavī vaḍavā prātitheyī sulabhā maitreyī....śaunakamāśvalāyanaṁ ye cānya ācāryāste sarve tr̥pyantviti 4</blockquote>

=== Rishikas ===

=== Rishikas ===

इन्द्राणी चेन्द्रमाता च सरमा रोमशोर्वशी । लोपामुद्रा च नद्यश्च यमी नारी च शश्वती ॥

इन्द्राणी चेन्द्रमाता च सरमा रोमशोर्वशी । लोपामुद्रा च नद्यश्च यमी नारी च शश्वती ॥

श्रीर्लाक्षा सार्पराज्ञी वाक्श्रद्धा मेधा च दक्षिणा । रात्री सूर्या च सावित्री ब्रह्मवादिन्य ईरिता: ॥ (बृहद्देवता २/८४, ८५, ८६)</blockquote>Meaning: Ghosha, Godha, Vishvavara, Apaala, Upanishad, Nishad, Brahmajaya (Juhu), Agasthya's sister, Aditi, Indrani, Indra's mother, Sarama, Romasha, Urvashi, Lopamudra, Nadis (Rivers), Yami, Shasvati, Shri, Laksha, Sarparajni, Vak, Shraddha, Medha, Dakshina, Ratri, and Suryaa are all Brahmavadinis.

श्रीर्लाक्षा सार्पराज्ञी वाक्श्रद्धा मेधा च दक्षिणा । रात्री सूर्या च सावित्री ब्रह्मवादिन्य ईरिता: ॥ (बृहद्देवता २/८४, ८५, ८६)

 

 

 

śrīrlākṣā sārparājñī vākśraddhā medhā ca dakṣiṇā । rātrī sūryā ca sāvitrī brahmavādinya īritā: ॥ (br̥haddevatā 2/84, 85, 86)</blockquote>Meaning: Ghosha, Godha, Vishvavara, Apaala, Upanishad, Nishad, Brahmajaya (Juhu), Agasthya's sister, Aditi, Indrani, Indra's mother, Sarama, Romasha, Urvashi, Lopamudra, Nadis (Rivers), Yami, Shasvati, Shri, Laksha, Sarparajni, Vak, Shraddha, Medha, Dakshina, Ratri, and Suryaa are all Brahmavadinis.

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 qualifying by their brahmacharya, the disciplined life of studentship, for married life in the second ashrama (''brahmacharyena kanya yuvanam vindate patim'').<ref name=":8" />

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 qualifying by their brahmacharya, the disciplined life of studentship, for married life in the second ashrama (''brahmacharyena kanya yuvanam vindate patim'').<ref name=":8" />

==== 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>

 

atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca । tayorha maitreyī brahmavādinī babhūva । </blockquote>

When he intended to adopt the fourth ashrama, he wanted to make a settlement of worldly things between Maitreyi and Katyayani. Maitreyi, disregarding the short-lived transient material wealth, asked him to endow them with the long lasting Knowledge that gives them ultimate happiness or Sasvata Ananda. She then learns and engages in Vedanta discussions with her husband Yājñavalkya (See [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]]).  

When he intended to adopt the fourth ashrama, he wanted to make a settlement of worldly things between Maitreyi and Katyayani. Maitreyi, disregarding the short-lived transient material wealth, asked him to endow them with the long lasting Knowledge that gives them ultimate happiness or Sasvata Ananda. She then learns and engages in Vedanta discussions with her husband Yājñavalkya (See [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]]).  

==== विश्ववारा ॥ Vishvavara ====

==== विश्ववारा ॥ Vishvavara ====

Vishvarara is a Brahmavadini in the lineage of Atri. She is the mantra drashta for Rigveda 5th Mandala Sukta 28 on Agni devata<ref>Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 2'', Parady: Svadhyaya Mandali Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-05-sukta-028/ Mandala 5 Sukta 28])</ref><ref name=":1" />. <blockquote>समि॑द्धो अ॒ग्निर्दि॒वि शो॒चिर॑श्रेत् प्र॒त्यङ्ङु॒षस॑मुर्वि॒या वि भा॑ति । एति॒ प्राची॑ वि॒श्ववा॑रा॒ नमो॑भिर्दे॒वाँ ईळा॑ना ह॒विषा॑ घृ॒ताची॑ ॥१॥ (Rig. Veda. 5.28.1)</blockquote>

Vishvarara is a Brahmavadini in the lineage of Atri. She is the mantra drashta for Rigveda 5th Mandala Sukta 28 on Agni devata<ref>Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 2'', Parady: Svadhyaya Mandali Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-05-sukta-028/ Mandala 5 Sukta 28])</ref><ref name=":1" />. <blockquote>समिद्धो अग्निर्दिवि शोचिरश्रेत् प्रत्यङ्ङु॒षसमुर्विया वि भाति । एति प्राची विश्ववारा नमोभिर्देवाँ ईळाना हविषा घृताची ॥१॥ (Rig. Veda. 5.28.1)

 

samiddho agnirdivi śociraśret pratyaṅṅu̱ṣasamurviyā vi bhāti । eti prācī viśvavārā namobhirdevām̐ īlānā haviṣā ghr̥tācī ॥1॥</blockquote>

Starting with the above mantra, these mantras outline the importance of careful attention required during [[Atithi Satkara (अतिथिसत्कारः)|Atithi satkara]] by women. A lady should collect the required materials and havis for the husband engaged in performing Agnihotra (where Agni is invited as a guest), and protect the Agni.<ref name=":1">Kalyan Magazine, Nari Anka - Brahmavadini Vishvavara and Apala ([https://archive.org/details/in.ernet.dli.2015.427009/page/n410 Page No 355]) by Gita Press, Gorakhpur.</ref>  

Starting with the above mantra, these mantras outline the importance of careful attention required during [[Atithi Satkara (अतिथिसत्कारः)|Atithi satkara]] by women. A lady should collect the required materials and havis for the husband engaged in performing Agnihotra (where Agni is invited as a guest), and protect the Agni.<ref name=":1">Kalyan Magazine, Nari Anka - Brahmavadini Vishvavara and Apala ([https://archive.org/details/in.ernet.dli.2015.427009/page/n410 Page No 355]) by Gita Press, Gorakhpur.</ref>  

According to Brihadaranyaka Upanishad<ref name=":3">Ananta Rangacharya, N. S., (2004) Principal Upanishads,Volume 3, Brhadaranyaka Upanishad. Bangalore : Sri Rama Press (Pages 187 and 203)</ref>, Raja Janaka of Videha held a Rajasuya Yajna and invited all the learned rshis, rajas and brahmins of various places such as Kuru and Panchala to participate in a shastra debate. Janaka intended to select a scholar from the assembled group of elite scholars, the most accomplished of them all who had maximum knowledge about Brahman and declared a thousand cows, each decorated with golden horns as reward for the same.  No scholar in the assembled group had the knowledge nor courage as no Brahmavid would announce that he is an all-knower of Brahman, but Yajnavalkya asked that the herd of cows be driven to his home. When asked by Janaka whether he is the Brahmavetta, Yajnavalkya declines and starts to discuss the qualities of Brahman among the scholarly group.   

According to Brihadaranyaka Upanishad<ref name=":3">Ananta Rangacharya, N. S., (2004) Principal Upanishads,Volume 3, Brhadaranyaka Upanishad. Bangalore : Sri Rama Press (Pages 187 and 203)</ref>, Raja Janaka of Videha held a Rajasuya Yajna and invited all the learned rshis, rajas and brahmins of various places such as Kuru and Panchala to participate in a shastra debate. Janaka intended to select a scholar from the assembled group of elite scholars, the most accomplished of them all who had maximum knowledge about Brahman and declared a thousand cows, each decorated with golden horns as reward for the same.  No scholar in the assembled group had the knowledge nor courage as no Brahmavid would announce that he is an all-knower of Brahman, but Yajnavalkya asked that the herd of cows be driven to his home. When asked by Janaka whether he is the Brahmavetta, Yajnavalkya declines and starts to discuss the qualities of Brahman among the scholarly group.   

Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. She asks  <blockquote>यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । (Brhd. Upan. 3.6.1)<ref name=":2">Brhdaranyaka 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_3p Adhyaya 3] )</ref></blockquote>"Bhagavan! if all the earthly material is woven like warp and woof (ओताश्च प्रोताश्च) in waters, what then is that, in which the waters are woven?"  Yajnavalkya replies"in Vayu (air) O!Gargi"

Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. She asks  <blockquote>यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । (Brhd. Upan. 3.6.1)<ref name=":2">Brhdaranyaka 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_3p Adhyaya 3] )</ref>

 

yadidaṁ sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca protāśceti । vāyau gārgīti ।</blockquote>"Bhagavan! if all the earthly material is woven like warp and woof (ओताश्च प्रोताश्च) in waters, what then is that, in which the waters are woven?"  Yajnavalkya replies"in Vayu (air) O!Gargi"

 

Continuing like this she further questions as what was the foundation of Vayu, Akasha, Antariksha, Gandharvaloka, Adityaloka, Chandraloka, Nakshatraloka, Devaloka, Indraloka followed by Prajapatiloka. When the question of Brahmaloka arises Yajnavalkya restrains her way of questioning and she stops there. The idea is do not question about the support of the worlds above Brahmaloka. After Uddalaka poses some questions and is quietened by Yajnavalkya Gargi resumes her questioning. She asks him two other straight questions. <ref name=":3" /><ref name=":4">Kalyan Magazine, Nari Anka - Brahmavadini Vachaknavi Gargi ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 359]) by Gita Press, Gorakhpur.</ref><blockquote>सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥ (Brhd. Upan. 3.8.3)<ref name=":2" /></blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

sā hovāca yadūrdhvaṁ yājñavalkya divo yadavākpr̥thivyā yadantarā dyāvāpr̥thivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmiṁstadotaṁ ca protaṁ ceti ॥ 3,8.3 ॥</blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

Gargi further questions (2nd question) "In what is that Akasha is unmanifested ether woven like warp and woof?" Yajnavalkya replies "स होवाच एतद्वै तदक्षरं गार्गि!"(Brhd. Upan. 3.8.8). Akshara is that which pervades everything or utilizes everything. This signifies the immutable Brahman about which the people who have realised Brahman describe as the support of the unmanifested ether also.<ref name=":3" /> And in this way Yajnavalkya proves the Aksharatattva of the Parabrahman by way of negation of worldly things. In the end she accepts his proficiency and offers salutations to him. Reading the deep philosophy embedded in her questions one can understand her knowledge, by which she did not develop pride but was forthcoming in praising her opponent.<ref name=":4" />

Gargi further questions (2nd question) "In what is that Akasha is unmanifested ether woven like warp and woof?" Yajnavalkya replies "स होवाच एतद्वै तदक्षरं गार्गि!"(Brhd. Upan. 3.8.8). Akshara is that which pervades everything or utilizes everything. This signifies the immutable Brahman about which the people who have realised Brahman describe as the support of the unmanifested ether also.<ref name=":3" /> And in this way Yajnavalkya proves the Aksharatattva of the Parabrahman by way of negation of worldly things. In the end she accepts his proficiency and offers salutations to him. Reading the deep philosophy embedded in her questions one can understand her knowledge, by which she did not develop pride but was forthcoming in praising her opponent.<ref name=":4" />