- ! 1st part answered elsewhere. 

During the Vedic times, the society was primarily agrarian and organized into small tribes or chiefdoms. The social life during this period can be described as follows:

-   Caste system: The society was not divided into caste line. The institution of the four varnas/classes, which were based on birth: Brahmins (priests and scholars), Kshatriyas (warriors and rulers), Vaishyas (merchants and farmers), and Shudras (servants and labourers) became prevalent only during the Later Vedic age.
    
-   Gender roles: The Later Vedic society became patriarchal, and men had more social and economic power than women. Men were responsible for performing religious rituals and went on hunting, looting raids. While women were expected to take care of the household and children. Women could also participate in religious rituals, but they had fewer rights and opportunities than men.
    
-   Marriage: Marriage was considered a sacrament and was an essential rite of passage for both men and women. Different types of marriages came to be prescribed later in the Vedic texts, such as the brahma marriage, in which the bride and groom were chosen by a priest, and the asura marriage, in which the bride's father gave her away to the groom. Child marriage and polygamy were prevalent.
    
-   Family: The family was the basic unit of Vedic society, and extended families lived together in large, joint households. Families were patriarchal and were headed by the eldest male member. Rig veda lays great emphasis on Family and family life. Words such as Grama, Vij, Gahpati have denote family, village life. Various sacrifices at family level have been prescribed ex agnihotra.
    
-   Economy: The economy of the Vedic society was primarily agrarian. People also engaged in pastoralism, trade and craftsmanship, and metalworking. The barter system was prevalent. In Early Rig Vedic age Panis were said to be traders who did not follow the vedic religion. Ramprasad Chanda has identified as the Harappan people.
    
-   Religion: Religion played a central role in the daily life of the Vedic people. They believed in a pantheon of gods and goddesses and performed sacrifices and rituals to appease them. The ultimate goal of their religion was to attain release from the cycle of reincarnation through knowledge and meditation.

The early Vedic period of Indian history was characterized by a political system that was largely democratic in nature. This period, which lasted from 1500 to 500 BC, was the formative period of Indian civilization and saw the development of the first cities and the emergence of the Vedic religion.

The political system of the early Vedic period was based on a tribal system of government. This system was largely decentralized and democratic, with a strong emphasis on local autonomy. Each village was self-governing, and the chief of the village was elected by the people. This system was based on consensus and was characterized by a lack of hierarchy and central authority.

-   Sabha: The sabha was a council of tribal leaders and elders who made decisions on behalf of the tribe. The sabha was responsible for maintaining law and order, settling disputes, and making decisions on issues such as trade and alliances. The sabha was headed by the chief of the tribe, who was known as the raja.
	
-   Samiti: The samiti was a general assembly of all the members of a tribe. It was a more democratic institution where all adult members of the tribe could participate and express their views. The samiti was responsible for making decisions on matters of common concern, such as war and peace, and for approving decisions made by the sabha.
	
-   Vidhata: Was a local meeting that was held to socio religious functions.

The early Vedic period also saw the emergence of the Brahmanas, a class of priests who served as the religious and political leaders of the early Vedic society. The Brahmanas were responsible for ensuring the continuity of the Vedic religion and for maintaining social order. They were chosen by the people and their authority was based on their knowledge and wisdom.

The early Vedic period also saw the emergence of the concept of kingship. Kings were chosen by the people and were expected to uphold the values of the Vedic religion and to protect the people from external threats. However, the king's authority was limited and he was expected to consult with the people before making any important decisions. There are instances of the King being chosen by the tribe.

In conclusion, the political system of the early Vedic period was largely democratic in nature. This system was based on local autonomy, consensus, and the authority of the Brahmanas and the king. This system provided a foundation for the development of the Indian civilization and helped to shape the political system of India today.

- ! Divide the answer into parts such as social position, economic position, religious and political position of women.

The position of women in the Rig Vedic society was complex and varied. Rigveda, the oldest sacred text of Hinduism, provides some insights into the roles and status of women in this society.

In general, the Vedic society was patriarchal, and men had more social and economic power than women. Men were responsible for performing religious rituals, while women were expected to take care of the household and children. However, Rigveda also suggests that women had some agency and participated in religious and social activities. They are described as "active partners" in marriage, and they also held property and inheritance rights. Additionally, some hymns in the Rigveda also suggest that women had a degree of autonomy and freedom in their personal lives.

On the other hand, women also faced restrictions and limitations in the Rig Vedic society. They had limited access to education, and their participation in religious rituals was more limited than men's. They were also expected to be subservient to men, and were not allowed to participate in decision-making processes. Child marriage was prevalent and polygamy was also practiced.

In terms of economic participation, women were mainly involved in domestic tasks, however, some women also engaged in occupations such as weaving and brewing. The Rigveda also mentions women participating in trade and commerce, but it is not clear how common this was.

The later Vedic period, also known as the Brahmanic period, saw the emergence of a more complex and hierarchical social system. This period, which lasted from around 1000 BCE to 600 BCE, was characterized by the development of new religious, political, and economic institutions.

One of the major developments of the later Vedic period was the emergence of the caste system. The caste system, which was originally based on occupation, became more rigid and hierarchical. The society was divided into four classes, known as varnas: Brahmins (priests and scholars), Kshatriyas (warriors and rulers), Vaishyas (merchants and farmers), and Shudras (servants and labourers). 

The Brahmins, who were considered the highest caste, held a great deal of social and religious power, and were responsible for performing religious rituals and interpreting the Vedic texts. The Kshatriyas, who were the warrior and ruling class, held political power, while the Vaishyas and Shudras were mainly involved in agriculture and trade. The caste system became more rigid over time, and people were not allowed to move between castes, except for a few exceptions, such as the Shudras who could become Vaishyas, if they had the means to do so.

Another important development of the later Vedic period was the emergence of the monarchical state. The earlier Vedic period had been characterized by small, decentralized chiefdoms, but the later Vedic period saw the emergence of larger kingdoms and empires. These kingdoms were ruled by powerful kings, who were often supported by powerful warrior and priestly classes. The kings were responsible for maintaining law and order, collecting taxes, and leading their armies in war.

The later Vedic period also saw the emergence of new religious institutions and practices. The Vedic religion, which had been primarily focused on sacrifices and rituals, began to evolve into a more complex and diverse system. The Upanishads, which were written during this period, introduced new concepts such as the idea of the self (atman) and the ultimate reality (brahman), and emphasized the importance of knowledge and meditation as a means of attaining release from the cycle of reincarnation. This period also saw the emergence of new religious sects, such as Buddhism and Jainism, which rejected the caste system and the authority of the Vedic texts.

In terms of economy, there was a shift from a primarily agrarian economy to one that was more diversified, with increased trade and commerce. The later Vedic period saw the growth of new economic institutions such as guilds and corporations, which regulated trade and industry.

The Indus Valley (Harappan) people and the early Vedic people were two distinct cultures that existed in ancient India at different times. The Indus Valley civilization, also known as the Harappan civilization, flourished between 2600 BCE and 1900 BCE and was one of the earliest urban civilizations in the world. The early Vedic people, on the other hand, were a group of semi-nomadic tribes who lived in northwest India and Pakistan around the same time, and are known to us through the Rigveda, the earliest of the Vedic texts.

Economy: The Indus Valley civilization was primarily an agricultural society, but also had a significant urban population. They had an advanced system of irrigation and a well-developed trade network. They traded with Mesopotamia and Central Asia, and had a complex system of weights and measures. In contrast, the early Vedic people were primarily semi-nomadic pastoralists, with a small agricultural component. They were also involved in trade, but on a smaller scale than the Indus Valley civilization.

Social: The Indus Valley civilization had a highly developed urban society, with well-planned cities, public buildings, and a complex system of drainage and sanitation. They had a complex system of social hierarchy and governance. The early Vedic people, on the other hand, were organized into small, decentralized tribes, led by chieftains or rajas. They had a relatively simple social structure, and their political system was based on councils of elders and general assemblies known as Sabha, Samiti and Vidhata.

Religion: The Indus Valley civilization is believed to have had a pantheon of gods and goddesses, but the details of their religion are not well understood. They had a system of symbols, seals, and amulets which may have had religious significance. The early Vedic people, on the other hand, had a complex system of religious rituals and sacrifices, centered around the worship of natural forces, such as the sky, fire, and the sun.

In terms of chronology, the Indus Valley civilization predates the early Vedic culture by several centuries. The Indus Valley civilization flourished between 2600 BCE and 1900 BCE, while the early Vedic people are believed to have lived in northwest India and Pakistan around 1500 BCE to 600 BCE. The Indus Valley civilization was in decline by the time the early Vedic people began to settle in the region. 

The exact relationship between the two cultures is not well understood, but it is believed that the early Vedic people may have been influenced by the Indus Valley civilization in some way, either through direct contact or through the assimilation of elements of their culture. However, it is also possible that the two cultures developed independently and had little or no direct contact. Some interaction has been deduced by Historians such as Ramprasad Chanda who has identified the destruction of Haryupriya in Rig Veda as Aryan invasion destroying Harappa. He has also cites 'Panis' or traders as non vedic people.  

In conclusion, the Indus Valley civilization and the early Vedic people were two distinct cultures that existed in ancient India at different times. They had different economies, social structures, and religions, and their chronology is separated by several centuries. While the exact relationship between the two cultures is not well understood, it is believed that the early Vedic people may have been influenced by the Indus Valley civilization in some way.

The Later Vedic Aryans were a group of Indo-Aryan people who lived in India during the later Vedic period (1000-500 BCE). This period was marked by the development of large and complex societies, as well as the emergence of the caste system. These societies were characterized by a hierarchical structure, with the Brahmin priests at the top and the Shudra laborers at the bottom.

The Later Vedic Aryans were mainly agrarian, relying on the monsoon rains to irrigate their fields. They cultivated a variety of crops, including wheat, barley, millet, sesame, and pulses. They also raised cattle, sheep, and goats for meat and milk. The Aryans were also skilled in metallurgy and used iron to make weapons and tools.

The Later Vedic Aryans had a highly stratified society, with four main castes: Brahmin priests, Kshatriya warriors, Vaishya merchants, and Shudra laborers. The Brahmin priests were at the top of the social hierarchy and held the most power. They were responsible for performing religious rituals and sacrifices, as well as teaching the Vedic scriptures. The Kshatriya warriors were the rulers and warriors of the society. They were responsible for protecting the kingdom and ensuring law and order. The Vaishya merchants were the traders and businessmen of the society. They were responsible for trading goods and services, as well as collecting taxes. The Shudra laborers were the lowest class in the hierarchy. They were responsible for manual labor such as farming, herding, and carpentry.

The Later Vedic Aryans also had a complex economic system. They used a barter system to exchange goods and services, as well as a system of taxation. They also developed a system of weights and measures, as well as a system of coins. The Aryans also used a system of loans, which allowed them to borrow goods and services from each other.

The Later Vedic Aryans were also a highly religious people. They worshipped a variety of gods and goddesses, such as Indra, Agni, Varuna, and Ushas. They also believed in the concept of karma, which was the belief that one’s actions in this life would determine one’s fate in the next life. They also believed in the concept of reincarnation, which was the belief that one’s soul would be reborn in a new body after death.

The Later Vedic Aryans were a highly advanced society, and their culture had a lasting impact on India. The caste system, religious beliefs, and economic systems they developed are still in use today. Their contributions to Indian culture are still evident, and they are an important part of India’s history.

The later Vedic period, was an era of significant social, religious and political development in ancient India. This period, which lasted from roughly 1000-500 BCE, saw the emergence of new social classes, the rise of the Brahmanical priesthood, and the development of the Hindu caste system. The social life of the later Vedic people was based on the fourfold division of society into Brahmanas, Kshatriyas, Vaishyas and Shudras.

The Brahmanas were the highest class in the later Vedic society and were seen as the guardians of knowledge, law and religion. They were responsible for the performance of religious rituals, the preservation of the Vedic texts, and the education of the other classes. They were also given the highest social status and were given the most respect in the society. 

The Kshatriyas were the rulers and warriors of the later Vedic period. They were responsible for the protection of the people and the maintenance of law and order. They were also expected to lead by example and to live a life of austerity and simplicity. 

The Vaishyas were the merchants, farmers and artisans of the later Vedic period. They were responsible for the production and distribution of goods and services and for the economic prosperity of the people. They were also expected to lead a life of honesty and integrity.

The Shudras were the lowest class in the later Vedic society and were seen as servants of the other classes. They were responsible for manual labor and were given the least amount of respect in the society. It is to be noted that the 5th division known as the outcastes had not developed during this period.

The later Vedic life was quite different from the Rig Vedic life. In the Rig Vedic period, there were only two social classes, the Brahmanas and the Kshatriyas. The Brahmanas were the highest class and were responsible for the performance of religious rituals, the preservation of the Vedic texts, and the education of the other classes. The Kshatriyas were the rulers and warriors of the Rig Vedic period and were responsible for the protection of the people and the maintenance of law and order. Raids were mostly for capturing cattles and the idea of private property and territory was not well develped. 

In contrast, the later Vedic period saw the emergence of two additional classes due to the surplus appropriation, the Vaishyas and the Shudras. The Vaishyas were the merchants, farmers and artisans of the later Vedic period and were responsible for the production and distribution of goods and services. The Shudras were the lowest class in the later Vedic society and were seen as servants of the other classes. They were responsible for manual labor and were given the least amount of respect in the society.

Vedic sources provide valuable insights into the understanding of human settlements during the Vedic period in ancient India. The Vedas, which are a collection of sacred texts, contain information on various aspects of society, including the organization of human settlements. However, different scholars have proposed different views on the nature of human settlements during this time period, based on their interpretation of the Vedic texts.

One view is that the Vedic society was primarily made up of small, decentralized settlements. This view is based on the fact that the Vedic texts make no mention of large cities or centralized political power. Rather, the texts suggest that the society was made up of small, autonomous villages, with each community having its own leader and council. This view is supported by the fact that the Vedic gods are often associated with natural features such as rivers and mountains, rather than with urban centers.

Another view is that the Vedic society was made up of large, urban settlements. This view is based on the fact that the Vedic texts contain references to trade and commerce, which would suggest the existence of urban centers. Furthermore, the texts contain descriptions of architectural structures such as forts and palaces, which would have required a significant level of organization and resources to build. This view is supported by the fact that some of the Vedic gods are associated with wealth and material prosperity, which would suggest the existence of urban centers where such wealth would be concentrated.

A third view is that the Vedic society was a mixture of small, decentralized settlements and large, urban centers. This view suggests that while the society was primarily made up of small, autonomous villages, there were also large urban centers that served as centers of trade and commerce. This view is supported by the fact that the Vedic texts contain references to both small, autonomous communities and large, organized centers.

A fourth view is that the Vedic society was nomadic, with people moving from place to place in search of pasture for their cattle. This view is based on the fact that the Vedic texts contain references to cattle herding and the importance of cattle in the society. Furthermore, the texts also mention the use of chariots, which would have been useful for people who were constantly on the move. This view is supported by the fact that some of the Vedic gods are associated with cattle and the natural environment, rather than with urban centers.