Brahmavadinis (ब्रह्मवादिन्यः)

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A Brahmavadini (Samskrit : ब्रह्मवादिनी) is a highly intelligent and greatly learned woman, who chose the path of Vedic studies as against the grhasthaashrama. Brahmavadini literally means ‘the woman who speaks about Brahman (ब्रह्मन् । Parabrahma or Vedanta)’. 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. 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 studying Vedas and Vedanta along with taking part in performing yajnas up until the recent millenia.

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. 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.

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

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.

अयज्ञो वा एषः । योऽपत्नीकः । (Tait. Brah 3.3.3.1)

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. 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.

सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा। अग्निं जुहोति स्म तदा मन्त्रवत्कृतमङ्गला।।2.20.15।। (Valm. Rama. 2.20.15)

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

सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी। नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी।।5.14.49।। (Valm. Rama.5.14.49)

Upanayana of Girls

No one can recite veda mantras or perform yajnas without having undergone the initiation called as 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.

Atharvaveda expressly refers to maidens undergoing the Brahmacharya vrata.

ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् । (Atha. Veda. 11.7.18)

Manu also includes Upanayana among the samskaras obligatory for girls (2.66). Yama admits the prevalence of Upanayana for girls in earlier ages.

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

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.

ब्रह्मवादिनी ॥ Brahmavadini

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 spiritual practices to realize the same.

At least twenty different women are credited as the mantra drashtas of Rigveda. A few of the noted include, Vishvavara, Shikata, Nivavari, Ghosha, Romasaa, Lopamudra, Apaalaa (page 45 of PE), and Urvashi.

र्मैत्रेयी ॥ Maitreyi

The Brhadaranyaka Upaniṣad (4.5.1) calls Maitreyi, wife of Yajnavalkya maharshi, as a brahmavadini. Yajnavalkya had two wives Maitreyi and Katyayani.

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च । तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । (Brhd. Upan. 4.5.1)

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).

विश्ववारा ॥ Vishvavara

Vishvarara is a Brahmavadini in the lineage of Atri. She is the mantra drashta for the Rigveda 5th Mandala Sukta 18 (द्वितो मृक्तवाहा आत्रेयः।) on devata Agni.

प्रातरग्निः पुरुप्रियो विश स्तवेतातिथिः । विश्वानि यो अमर्त्यो हव्या मर्तेषु रण्यति ॥१॥

Starting with the above mantra, these mantras outline the importance of careful attention required during 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.

घोषा ॥ Ghosha

She is revered as a rishika, who was the daughter of Rishi Kakshivan (कक्षीवान् । a descendent of Angiras) and granddaughter of Dirgatamas maharshi. As she suffered from a skin ailment(leprosy) from childhood she was unable to get married. She dutifully served her father and continuously prayed to the Ashvini Kumaras the divine physicians who were endowed with the power of rejuvenation. Pleased with her deep and sincere prayers the Ashvini Kumaras taught her Madhu Vidya, which granted her youth and great knowledge and cured her of her ailment due to which she subsequently got a worthy husband.

Ghosha (काक्षीवती घोषा।) prays that Ashvini Kumaras shower immense blessings on her (just as rains brighten up the fields) such that her youth is enhanced and that she is favored by an appropriate husband. She also prays for the wellbeing of her future husband that he is always protected by them.

She composed two Rig Veda suktas 39 and 40 of Mandala ten each containing 14 mantras on Ashvini devatas, the first one eulogising them and the second one expressing that her wishes about married life are fulfilled. Her son Suhastya also composed a sukta in the Rig Veda (Sukta 41 of Rigveda Mandala 10).

Gargi

She, a very learned scholar, was the daughter of Vachakna rushi, belonging to the lineage of Garga maharshi. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy, surpassing men in her knowledge. Her philosophical views also find mention in the Chandogya Upanishad. Gargi, as Brahmavaadini, composed several hymns in Rigveda (in X 39. V.28) that questioned the origin of all existence. 

According to Brihadaranyaka Upanishad, King Janaka of Videha Kingdom held a Rajasuya Yagna and invited all the learned sages, kings and princess of India to participate. 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 herd of cows as reward for the same. Yajnavalkya asked that the cowherd be driven to his home. Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. Yoga Yajnavalkya, a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya. Gargi was honoured as one of the Navaratnas (nine gems) in the court of King Janaka of Mithila. Pages 187 and 203 of Brhdaranyaka Upanishad.

Lopamudra

Lopamudra was the wife of Sage Agasthya. He was a great sage and a man of extraordinary spiritual power. Once it is said that when he was visiting heaven he saw his deceased ancestors with their head downwards. This was a sign of them going to hell. Agasthya was disturbed and when asked them the reason, they said that there was no lineage to continue as he was not married and had no child hence it was Agasthya’s fault. For this purpose he embarked on an unusual course of action. By his yogic powers he created a female who would possess all those characteristics and virtues that would be appropriate in the wife of a renunciate. Meanwhile the King of Vidharbha was noble and virtuous but being childless he was undertaking penances for the gift of a child. Agasthya through his divine powers came to know the plight of the King and arranged for the child to be born as his daughter. The child was named Lopamudra and she grew up in the lap of luxury with the best possible education. When she grew up and reached marriageable age Agasthya approached the King and asked for her hand in marriage. The King was stunned as Agasthya was a renunciate but Lopamudra was insistent that he accept the proposal. Already understanding his daughter’s strength of mind and character, the King agreed and Lopamudra left the riches of the palace to live in the forest at the hermitage of Agasthya. She was a dutiful wife and obeyed his every wish and served him faithfully. When Agasthya told her that he could never give her a royal life Lopamudra asked him to give her the wealth of his knowledge. Lopamudra is said to have written a two stanza hymn asking for Agasthya‘s love and attention as he was always immersed in his austerities. The Rig Veda includes long dialogues between Agasthya and Lopamudra which reflects on the great intelligence and character of Lopamudra. It is said that both of them together were renowned for spreading the eminence of the Lalitha Sahasranama which is the thousand names of the Divine Mother. It is said that Lopamudra has reincarnated as the sacred river Kaveri in present times. (Page 5 of PE)

Romasa

Romasa was one of the woman seers to whom hymns of the Rig Veda were revealed. She was a Brahmavadini who underwent the upanayana or thread ceremony, Vedic study and Savitri Vachana (higher studies). She revealed the 126th hymn of the first book of the Rig Veda. Numerous mantras of Sama Veda are also attributed to Romasha. Romasa was said to be the daughter of Brihaspati and the wife of King Swanaya Bhawayabya. Pages 651, 128. 162

Vaak Ambhrni - She is the daughter of Rishi Ambhruna was another famous woman seer of Vedic times. The Devi Sukta in the Rig Veda is attributed to her. She became a Seer inspired with the knowledge of the Self through whom the Goddess Vak proclaimed her own glory. The Devi Sukta is also known as Ambhrni Sukta and it consists of 8 verses and is dedicated to Vak(speech).This hymn is recited at the end of the recitation of Devi Mahatmyam and it sprang forth from the deep recesses of her heart when she was in communion with Brahman. It occurs in the 10th Mandala as Suktam number 125.