5.4 Transformation from Rig Vedic to later Vedic

Transformation from Rig Vedic to Later Vedic

2020-04-27 11:43:54

Later Vedic Age 1000-600 BC

Sources

Literary Sources

  • later additions specially the 10th Mandala RV, Sama, Yajur, Atharva Veda samhitas are other vedic texts which are assigned to the later vedic phase
  • Yajurveda - rituals, hymns, social and political milieu
  • Artharvaveda contains folk tradition period, represents pop religion, info about socio-religious conditions of common people
  • Brahmanas - commentaries on Vedas, explain social religious aspects of rituals, Vedic society
    • Sathpath Br talks about ploughing rituals
  • core of epics (R M) traced to later vedic phase, events may or may not be historical and they reflect various different types of societies in them.

Archaeological Sources

  • associated with PGW culture, material condition of later vedic society.
  • mostly found in upper ganga basin
  • Banas culture of southern Rajasthan, dated 20001400 B.C. may have possibly extended to the Ganges Valley at around 800 B.C BRW users related to later vedic age.
  • Archaeology does not document the eastward shift of the 'Vedic Aryans" as documented in Literary sources
  • Iron objects commonly found
  • Flooding in Hastinapur - Kurus moved to Kausambi

Iron Technology and Its Impacts on Rig Vedic Society

  • Use of Iron led to transition from pastoral society to sendentary agrarian society
  • Later Vedic period was neither purely agrarian, nor was it well advanced in iron technology as believed earlier.
  • rich iron ore mines of Bihar were still not exploited and the technology of smelting iron was primitive
  • Ahicchatra - larges number iron implements like arrowheads, spearheads etc
  • Sickles, hoes, axes are rarely found in excavations. 1 ploughshare reported from Jakhera belonging to later phase.
  • Clearing of forests done through fires not by axes as believed before
  • Iron tipped weapons, horse chariots helped military activities which were rampant in this period.

Economy and Subsistence

  • Growth agriculture, imp of pastoralism relevant
  • Rice staple. PGW and Banas yielded charred grains of rice. texts mention Vrihi, Tandula and Sali, all denoting rice, not practiced extensively
  • Cropping practiced, grew both Rice Barley
  • sacrifices mentioned Atharvaveda for acquiring material benefits
  • Pastoralism not main subsistence, Mixed farming = cultivation herding was occupational norm
  • Houses now made w/ earthen walls not wattle, daub
  • Rituals more complicated which could for years thus only the rich could perform them.
  • were not done now for welfare of entire tribe, done to ensure control over rest of tribe
  • became mechanism for ensuring material, spiritual superiority of chiefs and Brahmans
  • Land cultivated through family labour and help of domestic servants, slaves
  • Clan ownership of wealth changed to family ownership, slowly grihapat or householder became its owner
  • Rice and wheat main crops

Polity

  • Tribal identity - territorial identity, nature of chiefship changed
  • largely egalitarian changed to more complex in nature
  • concept of janapada emerged - area where tribe settled, word rashtra used for first time
  • Kurus, Panchala, Bharatas and Purus identified with areas that they ruled this suggested tribal polities merged w/ territorial identities
  • rajan or chief no longer involved only in cattle raids emerged as the protector of the territory where his tribesmen settled became Kshatriya's
  • Bali and Bhaga no longer given at will assumed forms of regular tributes and taxes.
  • sabha became more important than samiti
  • office of raja restricted to Kshatriyas
  • consecrator ritual became very imp - to assert this authority
  • not yet the sovereign was elected could be removed put severe constraints
  • did not appoint other rajas who helped him with his duties, were chiefs in their own right
  • intra-tribal conflicts, Acquisition of land became important element in these disputes
  • redistribution of wealth through dana, dakshina on such occasions primarily from Kshatriya, Yajamana, brahmana priests
  • status of officiating priests at par with gods, in later period
  • Vidatha completely disappeared
  • Changed Character of Sabha Samity, Women no longer permitted to Sabha dominated by Brahmans
  • Sangrihtiri - taxes deposited to him

Society

  • composed of unequal groups. Hymns describing origin of 4 varnas from Manu written.

Varna System in LVA

  • varna had follolwing features:
    • status by birth
    • hierarchical ordering of Varna's (Brahmana, Kshatriya, Vaisya, Sudra)
    • Endogamy, ritual purity
  • Varna tied w/ Dharma as universal law that society to follow
  • division of social groups based on occupation alone, was flexible, where one's occupations did not depend on birth
  • concept of varna rudimentary, untouchability absent

Family

  • Inst of gotra (literally meaning-cow pen) appeared during this period
  • patriarchal family was - grihapati special status - wealthy end their ritual role was that of a yajamma.
  • women considered subordinate to men, were not involved in any major decision making
  • stages of life prescribed and these stages were represented by the brahmachari (studentship), grihastha (householder), vanaprasth. 4th ie the Sanyas was not known till the time the upanishads were written. Sanyasis were those who protested against the Vedic Social Structure.
  • 4 types of pottery BRW, Black Slipped ware, PGW - most distinct and Red ware - most popular
  • Male ancestors esp in the princely families started to be worshipped

Religion

  • two different religious traditions:
    • Vedic- Sama and Yajureda samhitas and Brahmans,
    • non-vedic or folk tradition extensively documented in the Atharvaveda.
  • Atharvaveda suggest assimilation of different cultures, beliefs
  • Sacrifices very important assumed public and private character, Prayers became secondary
  • elements fertility cult in them
  • Vajapeya, Rajasuya - unnatural coetus w/ horses
  • Sacrifices endowed w/ mystical symbolism, every ritual endowed - mysterious power
  • New science of priest craft emerged because of complexities involved in performance yajnas
  • Two prominent Early Vedic gods, Indra, Agni lost imp, Prajapati creator became important
  • Ruddra, imp, Vishnu - creator, protector of universe
  • Pushan - protected cattle in former period now became god of Sudras
  • indicative of changing status of society from pastoral to sedentary
  • Atharvaveda - magic. Hymns deal with cure for diseases, prayers for health, charms for prosperity of home, children, cattle and fields.
  • Indra was asked to kill the houserobber, the worm in the body and the wolf devil.
  • Asvins - protection of agriculture and killing of rats
  • Savitri summoned to fix a place where a new home could be built.
  • Pusan invoked to bring harmony, safe delivery of babies, while Surya was invoked to remove demons
  • Towards end a strong reaction against priestly domination started with writing of Up.
  • changes in religion indicative of socio-political changes that had taken place in society
  • Guests were called Goghna who were fed cattle/cows
  • Upanishads criticised rituals, knowledge of self/ atma should be understood

PYQs

  1. In what way was the egalitarian character of the early Vedic society changed during the later Vedic period? [2016, 15 Marks]

The early Vedic society was characterized by a relatively egalitarian social structure, with a simple division of society into various classes, including priests, warriors, and commoners. However, as the Vedic period progressed, this simple social structure became more complex, leading to a significant shift in the egalitarian character of Vedic society.

One of the major changes was the emergence of a strong caste system, which divided society into four main castes: Brahmins (priests), Kshatriyas (warriors), Vaishyas (traders), and Shudras (servants). This system placed great importance on birth, with individuals inheriting their caste status from their parents. This hierarchical structure reduced social mobility and reinforced the distinctions between castes, making it more difficult for individuals to move between them.

Another factor that contributed to the shift away from equality in Vedic society was the emergence of a powerful landed aristocracy. This group of wealthy landowners controlled much of the land and wealth in the society, which gave them significant economic and political power. The increasing wealth and power of this group helped to reinforce the caste system, as they used their resources to maintain their position at the top of the social hierarchy.

The changing economic conditions of the later Vedic period also contributed to the shift away from equality. As the population grew and resources became scarcer, the competition for land and resources intensified. This led to the growth of a merchant class, which further reinforced the caste system and created new economic and social inequalities.

The changing religious beliefs of the later Vedic period also contributed to the shift away from equality. The early Vedic religion was based on a simple, nature-based pantheon of gods, but as the period progressed, the religion became more complex, with the addition of new gods and rituals. This growing complexity reinforced the importance of the priests, who held a monopoly on religious knowledge and controlled access to the gods. The priests used this power to maintain their position at the top of the social hierarchy, further reinforcing the caste system.