History of Vedic Period. Complete Information

Vedic Period | Complete information | Full coverage |Vedic period summary |Early Vedic period and later Vedic period

History of Vedic Period. Complete Information

The period of Vedic culture has been accepted after the Indus civilization. Keeping in mind the fundamental development sequence and changes in political, economic, social, religious trends. The Vedic period is divided into two parts to facilitate study - (1) Rigvedic or pre-Vedic period (2) post-Vedic period.

The era of Vedic Civilization

Yakobi and Tilak have determined the arrival of Aryans in India by 4000 BC based on the celibate quotations.

Max Müller estimates that the Rig Veda period is from 1200 BC to 1000 BC.

The date of arrival of Aryans in India was around 1500 BC.

Origin of Aryans, Aryans were the original inhabitants of which state, this is a controversial question in Indian history. The following are briefly the opinions given by various scholars in this regard.

Europe 5 On the basis of ethnic characteristics, scholars such as Penka, Hurt, etc. have accepted Germany as the country of Aryans.

Gilles considered Hungary or the Danube Valley to be the Aryan country.

Mayer, Peak, Garden Child, Piguet, Nehring, Bandestein have considered southern Russia to be the original abode of the Aryans. This opinion is most valid.

Arya spoke Sanskrit, one of the many languages ​​of the European language class.

According to language scientists, people who used different languages ​​of the European class were related to such areas with temperate climates which were vast plains covered with grass.

This conclusion is based on the belief that most languages ​​of the European class have similar terminology for animals such as wolf, bear, horse, and Kanraj (beech), and Bhojvriksha.

Based on the evidence obtained, the region is generally identified from the step plains (Eurasia) near the Central Asian region south of the Ural Mountain range, the eastern region of the Alps Mountains.

On the basis of archaeological evidence, the region also bears the mark of the migration process towards different parts of Asia and Europe.

JG Road first considered the Aryans a native of Bactria on the basis of the Iranian text Jenda-Avesta in 1820.

In 1859, the famous German scholar Maxmüller declared Central Asia to be the Aryan country.

Professors Selous and Edward Mayer have also accepted Asia as the only country. This is also the opinion of Olden Berg and Keith Kamm.

Archaeological evidence obtained from Central Asia has found an article of about 1400 BC from a place called Bogajkoi in Asia Minor in which the names of the Vedic gods named Mitra, Indra, Varuna, and Nasatya are written.

Dr. Avinash Chandra considered Sapta Saindhav Pradesh as the original abode of the Aryans.

According to Ganganath Jha, the Aryan country of Aryans was the Brahmarshi country of India.

A.D. Kallu has considered Kashmir, DS Tridev of Multan, Devika Pradesh and Dr. Rajbali Pandey to have considered Madhya Pradesh as the Aryan country.

Dayanand Saraswati considered Tibet to be the original abode of the Aryans.

According to Bal Gangadhar Tilak, the Aryan country was the North Pole.

Geographical expansion to Vedic Aryans

Arya first settled in the Sapta Sandhav region.

The geographical expansion of the Aryans included Afghanistan, Punjab, Rajasthan, Haryana, and present-day Uttar Pradesh (up to the Ganges River) and some parts of the Yamuna River to the west.

Several rivers of Afghanistan are mentioned in the Rig Veda, the main ones being - Kubha (Kabul), Suvastu (Swat), Kumbhu (Kurram), Gomti (Gomal).

In the Rigveda, the term Sapta Sandhava is used everywhere for the Arya abode.

The seven rivers of this region are mentioned in the Rigveda - Sindhu, Saraswati, Shatudri (Sutlej), Vipasa (Vyasa), Parushni (Ravi), Asikni (Chenab), and Vittasta (Jhelum), a bar of the river Ganges in the Rigveda and Yamuna River has been mentioned thrice.

The region between the Saraswati and the sighted rivers was considered the most sacred, which has been called Brahmavarta.

Ethnic and Inter-war

Numerous pieces of evidence of wars with the Aryans and mutuals of the natives of the Aryans are found.

Yadu and Turvas were the two principal masses of Aryans in the Rigvedic period.

Yadu was related to animals or Persha, Turvus had a war with a king named Parthiv.

Yadu and Turvas were the new entrants to India.

Bharata Jan was ancient to them. 

Arya was a worshiper of Indra and probably divided into two parties.

One group consisted of Sunjay and Bharata or Tritsu Jan, who is chased by the priestly family of Yashogan Bhardwaj.

The other group consisted of Panchajans named Yadu, Turvas, Drayu, Anu, and Puru.

Vedic literature

The four Vedas - Rigveda, Samveda, Yajurveda, and Atharvaveda - Brahmin texts, Aranyakas, and Upanishads are enumerated under Vedic literature. Maharishi Krishna Dvaipayana Vyasa, the compiler of the Vedas, is considered. The word 'Veda' is derived from the Sanskrit vid Dhatu which means to acquire or know 'knowledge'.

Under Vedatrayi, the first three Vedas namely Rigveda, Samveda, and Yajurveda come. The Vedas have been called Apaurusheya. The Vedas have been termed as Shruti due to the teacher verbally memorizing the disciples.

Rigveda

The Rigveda is a collection of compositions related to the praise of the gods. The Rigveda is considered to be the oldest creation of mankind.

The Rig Veda is organized into 10 circles. In this, 2 to 7 circles are considered to be the oldest.

The first and tenth circles are considered to be added later.

There are a total of 1028 Suktas in it.

The names of Grutsamad, Vishvamitra, Vamdev, Bharadwaja, Atri, and Vashistha, etc. are found as the mantra creators of the Rigveda.

Names of women are also found in the mantra creators, among which the main ones are - Lopamudra, Ghosha, Shachi, Poulomi, and Karanavruti.

According to scholars, the Rigveda was composed in Punjab.

 Different scholars have presented different views regarding the composition of the Rigveda.

The period between Maxmuler 1200 BC to 1000, Jaukobi-3rd millennium BC, Bal Gangadhar Tilak-circa 6000 BC, Winternitz – 2500–2000 11500 1000 is accepted as the authentic creation period of the Rig Vedic period.

The Brahmin reciting the Rigveda is called Hotaru. At the time of Yajna, it recited the Rigveda's hymns.

The sentence 'Asato Ma Sadgamaya' is derived from the Rigveda.

Yajurved

Yajur means Yajna. Several types of Yajna methods are described in the Yajurveda.

It is also called Adhvaryava. This Veda is divided into two parts - (1) Krishna Yajurveda (2) Shukla Yajurveda, Krishna Yajurveda has four branches - (1) Kathak (2) Kapinthal (3) Maitrayani (4) Taittariya.

The fifth branch of Yajurveda is called Vajasaneyi which is kept under Shukla Yajurveda.

Yajurveda is a ritualistic head. The Brahmins reciting it have been called Adhvaryu.

Samveda

Sama means 'anthem'. Praising the gods on the occasion of Yajna, the Brahmins who sing the hymns of the Samaveda were called Udgatr.

There are a total of 1810 hymns in the Samaveda. Most of it is a repetition of the Rigvedic hymns.

Only 78 verses are new and original.

The Samaveda is divided into three branches- (1) Kauthum (2) Ranayaniya (3) Jaiminiya.

Atharvaveda

The Atharva Veda was composed by the Atharva sage. It has two branches - (1) Shaunak (2) Piplad

The Atharvaveda is organized into 20 chapters. It has 731 Suktas and about 6000 mantras.

In it, diseases, prevention, royalty, marriage, the mantra of songs, Maran, utterance, Mohan etc. mention of ghosts, superstitions, superstitions, and description of different types of medicines.

The Atharvaveda describes the various states in which Kuru is the chief.

In this, Parikshit has been called the king of Kurus and one gets a description of the prosperity of the Kuru country.

Brahmin Text

Brahmin texts were composed to explain the ritual of Vedic codes. Much of this is in prose.

There are different Brahmin texts for each Vedic Samhita.

The Brahmin texts related to the Rig Veda - Aitareya and Kaushitki.

The Brahmin texts related to the Yajurveda - Taittiriya, and Shatapatha.

The Brahmin text-Panchvinsh related to the Samaveda.

The Brahmin Scripture-Gopath related to the Atharvaveda.

From the Brahmin texts, we get knowledge of the events after Parikshit and before Bimbisara.

The rule of coronation is attained in Aitareya Brahmana.

In the Shatapatha Brahmin, mentions of Gandhar, Shalya, Kaikeya, Kuru, Panchal, Kosal, Videha, etc. are received.

Aranyak

In the Aranyakas, the knowledge side has been given more importance than rituals. At present seven Aranyakas are available (1) Aitareya Aranyak (2) Taittiriya Aranyak (3) Shankhayan Aranyak (4) Maitrayani Aranyak (5) Madhyandin Aranyak (6) Talvakar Aranyak Upanishad

The Upanishads have a collection of the oldest philosophical ideas. These represent purely the aspect of knowledge. Philosophical discussion on God, Creator, Creator of the universe is available in these texts.

As its best education, the Upanishads tell us that the purpose of life is to meet the soul of man with the soul of the world.

The main Upanishads are - Ish, Ken, Katha, Question, Mundak, Mandukya, Taittiriya, Aitareya, Chhandogya, Brihadarnyak, Shvetashvara, Kaushitaki, etc.

India's famous national motto 'Satyameva Jayate' is derived from Mundakopanishad.

Brahmins, Aranyaks and Upanishads of the Vedas (Brahmins of Vedas, Aranyak and Upanishad)

Veda	Brahmin	Aranyak	Upanishads	Upveda	Promoter (Upved)
Rigveda	Aitareya Brahmin Kautikya Brahmin	Atrial dynamics	Aitareya Upanishad Statistics	Ayurveda	Prajapati
Samaveda	Panchvish Brahmin Tanday Brahmin Shatvish Brahmin Gemini Brahmin	Pseudo-Jaminic	Chhandogya Upanishad Kenopanishad	Gandharva Veda	Narada
Yajurved	Taittiriya Brahmin Shatapatha Brahmin	Bradyaktaryak Taryanayak	Shvetashvataropanishad Vrhadaranyaka Upanishad, Isopanishad, Maitrayani Upanishad, Kathopanishad, Taittriya Upanishad	Dhanur Veda	Vishwamitra
Atharvaveda	Gopath Brahmin	------	Mundaka Upanishad, Prashna Upanishad,  Maandookya Upanishad	Shilpi Veda	Vishwakarma

Social Status

In the Rigvedic period, the minimum unit of social organization was the family. Social structure was the basis of sociability. The person was identified with his gotra.

Several generations lived together in the family. Nana, Nani, grandfather, grandmother, grandson, grandson, etc. of everyone. The word Nathri is mentioned.

The family used to be patriarchal. Father's rights were unlimited. He could punish family members harshly.

In one place in the Rigveda, there is mention of Rijrasva which was blinded by his father. In the Rigveda, one finds a description of Shun: the remainder, which was sold by his father. |

In the Rigveda, the family is used, not the family, for the family. | Stability of life was low. Examples of donations of cattle, chariots, slaves, horses, etc. are found, but not of land donation.

Land and house were not able to make a place as immovable property yet. The society was largely tribal and egalitarian.

Women had an honorable place in society. There was a system of education for women.

There is a mention of getting Rishipada through the mantras of the women of Apala, Lopamudra, Vishvavara, Ghosha, etc. Like the son, the daughter also had the right to upanayana, education, and sacrifice.

Marriage was established as a sacred ritual and practice.

Although multiple marriages existed, a wifely practice was prevalent in society.

The talk of marriage for love and money is known from the Rigveda.

Girls were allowed to vote in marriage. Sometimes the Kanyas practiced celibacy for a long time or for a lifetime, they were called Amaju.

Inter-caste marriages were not banned in Rigveda. Marriages took place when they were adults.

Divorce was possible. Widow marriage was also practiced.

At the time of the farewell of the girl, gifts and money were given which was called Vahatu. Women could remarry.

It is mentioned in the Rigveda that Vashistha became his priest and the Tritus advanced.

The dynasty of the Bharata people derives its name as Tritsu Malum. Whose most famous representative was Divodas and his son or grandson Sudas.

Rigveda important river and Indus and Saraswati most sacred river respectively

Sacrificial animals are mentioned in sacrificial sacrifices.

The society was not a patriarchal varna system, the condition of women was better, the right to participate in Yagyas and to take education.

Social status was the practice of widow marriage, inter-caste marriage, remarriage, employment, custom. Purda system was not practiced.

Habitat and Nivi people were divided among the Aryans, whose head was the king.

The king used to choose the public priest; the fighter assembly was the youngest of the elders.

Death penalty was prevalent but mostly physical punishment was given. Examples of fire exams, water exams, and exams are also found.

Numerous examples of caste warfare are found in the Rigveda.

In a battle, the Sujis disbanded the armies of the Turvash and their friendly tribes.

Dasaragna War in the Dasaragna War, a union of ten kings was defeated by Rajan Sudas of Bharata. The battle took place on the banks of the Parushni (Ravi) River.

The reason for the war was that initially, Vishwamitra was the priest of Bharata. With the inspiration of Vishwamitra, Bharata won Vipasa and Shatudri in Punjab.

But later Sudas appointed Vasistha as his priest. Vishwamitra formed a confederation of ten kings and declared war against Sudas. In this war, there were clans of five Aryan castes.

And five non-Aryan people. After victory in the same war, the primacy of the Bharata people, on the basis of which this country was named India, was established. Rigvedic Political State Political Organization

Many political organizations are mentioned in the Rigveda, such as the nation, the people, the people, and the village. Although mention of the word nation is found in the Rigveda, it is believed that permanent states based on a particular geographical area had not yet emerged.

There were many people in the nation. Among the people, Panchajan-Anu, Drayu, Yadu, Turvus and Puru were famous. Other people were Bharat, Tritsu, Sunjay, Trivi, etc.

People were probably divided into ish. The head of Vish1 (canton or district) is called Vishampati.

Used to be divided into special villages. The village head was Gramani.

In Raja Rigveda, the words Rajan, Samrat, Jansya Gupta etc. have been used for the king.

In the Rigvedic period, the monarchy was generally practiced. The position of the king was not considered divine.

In the Rigvedic period the rank of king was hereditary. But we get information about the elections to be done by the committee or tribal assembly.

In the Rig Vedic period Rajan was in some way the head of the clan. The king was duly anointed on the Rajapada.

The king has been called Jansya Gopa (protector of the clan). He protected the Godhan, led the war and worshiped the gods on behalf of the clan. |

In the Sabha, Samiti and Gana Rigveda we find mentions of tribal councils like Sabha, Samiti, Vidath and Gana. In these councils, public interest, military campaigns and religious ceremonies were discussed. Women also participated in the proceedings of the assembly and the committee.

The officiating priest, the fighter, the spush (undercover) assisted the king in daily tasks. The regular tax system was not introduced.

People voluntarily gave a portion of their property to Rajan in return for his service. This gift was called a sacrifice. The name of the officer who collected the tax is not found. The officer of transit land has been called Vrajapati.

Kulp used to be the head of the family. |

In the Rig Vedic period the king did not maintain a regular army. On the occasion of war, armies were collected from various tribes.

The army that was collected on the occasion of war consisted of various tribal soldiers called Vrat, Gana, Gram and Shardha.

The Rig Vedic administration was mainly a tribal system in which military sentiment was predominant.

No such thing as a civil system or territorial administration existed, because people expanded.

Taxes were changing their place.

The mention of the judge is not found in the Rigveda. There were many types of crimes in society. Theft of cows was common. Apart from this, there were also quarrels of transactions.

Violations of social traditions were punished.

Physical Life

The Rigvedic people were mainly cattle ranchers. He did not lead a permanent life.

Animals were considered the object of property. The terms gavotan, goshu, gavya, etc. were used for war. The atmosphere of war was dominated in public life.

People lived in houses made of mud and grass thatched. People were unfamiliar with iron.

The first mention of the term Krishna Ayas is found in the Gemini Upanishad (post-Vedic period).

Rigvedic people used core axes, bronze strings and khadgas. Copper was obtained from the Khetri mines of Rajasthan.

The reasons for the success of the Aryans in India were - horses, chariots and some weapons made of copper.

People were aware of agricultural activities.

The land was not given the form of planned property in a planned manner.

Information about various crafts is also available.

The Rigveda provides information about craftsmen such as carpenters, chariots, weavers, tanners and artisans.

A house with thirteen rooms has been found in Bhagwan Pura, Haryana, a mud house with thirteen rooms has come to light. The date of the items found here has been determined from 1600 BC to 1000 BC.

The Rigvedic culture was village predominant. City establishment is not a feature of the Rigvedic period.

The indications of the practice of Niyoga are also obtained from the Rigveda, under which a widow without a son used to have sexual relations with her brother-in-law for the sake of getting a son.

There were no child marriages during the Rigvedic period, often marriages at the age of 16–17 years.

Purda system was not practiced. The practice of sati was also not practiced.

Women did not have the right to participate in politics.

Funeral activities were performed only by sons, not by daughters.

Women did not have property rights.

The son of the father's property was a son, not a daughter. The father was an officer of adoption in the absence of a son.

Varna system and social classification

The Rigvedic society was initially devoid of class discrimination. All members of the public had the same social status. In the Rigveda, the word 'Varna' was sometimes used as a color and sometimes as an occupation.

Initially, the mention of the three classes is found in the Rigveda - Brahma, Kshetra and Visha Bramayya used to perform yagyas, who were known as Kshatras (Kshatriyas), protecting them from harm. The rest of the public was called Vish.

There was no rigor in these three classes. People from the same family could be Brahm, Kshatra or Vish.

The biggest cause of social discrimination in the Rigvedic period was the victory of the Aryans over the local inhabitants.

The Aryans conquered slaves and bandits and made them slaves and shudras.

The Shudras are first mentioned in the tenth mandala (Purus Sukta) of the Rigveda. Hence it seems that the Shudras originated in the last phase of the Rigvedic period.

Dr. R.S. Sharma is of the view that people of both Arya and non-Aryan class were included in the Shudra class. Economic and social inequalities emerged in the society. |

The common noun of the working class became the Shudra. | In the tenth mandala (Purusha Sukta) of the Rigveda, a description of the divine doctrine of the origin of the Varna system is found. In it, first mentioning the word Shudra, it is said that a Brahmin was born from the mouth of a Virat Purush, a Kshatriya from his arms, a Vaishya from his thighs and a Shudra from his feet. But at this time, there was no complexity in the classes and different sections of the society or varna or occupation did not become ancestral.

The varna system was based on occupation and not birthright. Business change was possible. Members of the same family used to do business of different types or classes. A Vedic sage Angiras has said in the Rigveda, 'I am a poet. My father is a Vaidya, and my mother is a grain grinder. Hence the varna system was also interchangeable among family members.

There was no privileged class in the society.

No ineligibility was imposed on the Shudras. Marital relations with them were as common as in other classes. There was no restriction on communion with different classes. Untouchability was also not present.

In the Rigvedic period slavery existed. Examples are given of donating cows, chariots, horses as well as slave maids.

Domestic slavery probably existed as a source of opulence among the rich class, but the practice of using slavery in economic production was not prevalent.

The Rigvedic Aryans used to eat both non-vegetarian and vegetarian food. Milk, ghee, curd, honey, meat etc. were used in the food.

The mention of salt is inaccessible in the Rigveda. Water for drinking was obtained from rivers, nirghars (emissions) and artificial wells.

Som was also famous as a beverage. In praise of this Ahladak drink, the ninth circle of the Rigveda is full.

Som was actually the sap of a plant which was found on a mountain called Moojavant in the Himalayas. It was used only on religious festivals. Sura was also a beverage, but its drink was forbidden.

Clothing was made of cotton, wool, silk and leather. Arya was familiar with tailoring.

Gandhar region was famous for sheep wool. There were three parts of the dress — the niwi, the garment worn below the waist, the vasa - the cloth worn above the waist, the domicile or the aatka or the drape — that is, the sheet or covering worn from above.

People used to use gold jewelery. Both men and women used to wear a turban.

In the Rigveda the barber is called Vatru. Amod-Pramod 6 chariot race, hunting, war and dance were the favorite entertainers of the Aryans. Gambling was also played.

Veena, dundubhi, kartal, aadhaar and mridang were used in instrumental music.

Economic Condition

Animal husbandry

Animal husbandry was a relatively most important occupation in the Rig Vedic period, especially at the beginning of the Rig Vedic period. Its importance is revealed by the fact that Gavishti (meaning 'search for cows') was considered synonymous with wars.

The cow is also called Ashtakarni. The Terai of the Yamuna was famous for the Godhan.

In the Rig Vedic period, cows were of the highest importance. Cows were the medium of exchange. The daughter was called duhita - that is, cow milking. Horse was also an important animal.

The names of the animals mentioned in the Rigveda are - cow, horse, ox, buffalo, sheep, goat (aja), elephant, camel, dog, pig, donkey. There was community control over the pasture (Khilya).

Agriculture

The Rigvedic Aryans had a good knowledge of agriculture.

They used to do plowing with oxen-drawn, but the plows were not made of iron. |

With no instance of land donation, it is believed that private ownership of land was not introduced.

Up to 6, 8 or 12 bulls were added to the plows.

Agriculture has been mentioned 24 times in the Rigveda.

People were familiar with the activities of plowing, sowing, harvesting from sickle, davani, ripping, bundling etc.

The most detailed description of agriculture is found in the fourth division of the Rigveda.

The Aryans used fire to clean the forests. Manure was also used.

Irrigation was done through canals.

The Aryans knew the same variety of grains, which they called 'Yava', which literally means barley.

Industry and Crafts.

Occupations in the Rigvedic society were not hereditary.

Apart from animal husbandry and agriculture, many types of crafts and industries were in vogue in this period.

Among the metals mentioned in the Rigveda, the most prominent metal is Ayas. It must have been copper or copper.

The Rigvedic Aryans did not have knowledge of iron. The use of silver is also questionable.

Among the prominent businessmen who are mentioned in the Rig Veda are - Taksha (carpenter), metal worker. (Metalworkers), goldsmiths, tanners, vai (weaver), kumbhakara (kulal) etc.

The carpenter was probably the head of the craftsmen. The work of weaving was confined mainly to wool.

The Indus and Gandhar regions were famous for wool.

There is no mention of cotton or cotton in the Rigveda. The word tasar is used for looms. Women doing embroidery work on clothes are called peshkari

People knew the work of smelting metals, beating them and making various things.

Vaidya (Bhikars), dancers-dancers, barbers (Vatras) etc. were other social classes.

Business

The Rigvedic Aryans also engaged in trade. The trade was mostly in the hands of the Pani people, who were noted for their kindness.

Trade was primarily through the barter system. Pani used to give loans at exorbitant interest. They have been called vekanat (Usher).

The main items of trade were clothing, apparel, bedsheets, and leather goods. The main means of site traffic were chariots and carriages. Chariots were drawn from horses and carts from oxen.

Agni has been called the creator of the path (pathikrita). The forest was full of wild animals and bandits (smugglers).

The word Samudra is mentioned in the Rigveda. Whether people were engaged in maritime trade is a controversial question.

Bhujyu's sea voyage is described at one place in the Rig Veda in which Ashwini prayed to the Kumaras for self-defense after the shipwreck was destroyed en route. Ashwini Kumar sent a ship with a hundred hulls to protect it. Exchange

The cow was the authentic unit of value. Most deals of horse trading were often in the form of commodity regulations. Nishka, which used to be a type of gold necklace, was also a means of transaction.

The market-based currency system was not yet in circulation.

Rigvedic Religion

The principal deities of the Rigvedic Aryans found their origin in the personification of natural powers. Vedic gods have mostly humanized forms of natural powers. All three forms of religious development are available - polytheism, monotheism, and Monolithicism.

The Rigvedic deities are divided into three categories. (1) Gods of heaven - Dyaus, Varuna, Aay, Mitra, Surya Savita, Pushan, Vishnu, Aditi, Usha and Ashvin. (2) God of space - Indra, Rudra, Marut, Vata, Parjanya. (3) Earth or earthly deity - Agni, Som, Prithvi.

The most prominent deity of the Rigveda is Indra. It has been called Purandar. It was the god of clouds and rain.

There are 250 sukta in praise of Indra in the Rigveda.

The second God of importance is Agni. It played the role of a mediator between humans and gods.

The third major deity was Varuna. It was believed to be the god of Jalnidhi. It has been called Ritasya Gopa i.e., the protector of the Ritas. It has been considered as the coordinator of natural phenomena and it has been accepted that everything in the world is done by his will.

Som was the god of vegetation. The ninth circle (complete) of the Rigveda is related to it.

Marut represented the storm. The Sun is praised as Savitri Deity in the famous Gayatri Mantra.

Pan was the guardian of the ways, shepherds and forgotten animals. Rudra was a virtuous deity.

The goddesses named Ushas and Aditi represented the Ushakalas.

Darshan begins with the tenth circle of the Rigveda.

The Rigvedic Arya was a trending book. There was no place of renunciation and home sacrifice in his life.

The temple or idolatry is not mentioned in the Rigveda.

The deities were worshiped mainly by eulogy and Yajnahuti.

Offerings of milk, grain, ghee, meat and soma were offered in the yagna.

Yajna and praise were performed collectively. Yagyas and praises were done in a very simple way, there was no complexity in them.

The Rigvedic sage was subjective. He believed in the soul. The spirit of rebirth had not yet developed.

The Rigveda mentions immortality. Rigvedic people did not worship the gods for spiritual advancement or salvation.

They used to worship these deities mainly for children, animals, food, money, health, etc.

Post-Vedic period

Source

The sources of information of the post-Vedic civilization are the three Vedic codes - Yajurveda, Samaveda, Atharvaveda, Brahmin Granth, Aranyaka Granth and Upanishad Granth.

It is important to note here that Vedangs are not enumerated under Vedic literature.

The geographical spread of North Vedic Aryans

The geographical range of the Aryans expanded to the east of the Ganges in the later Vedic period.

According to the legend of the geographical expansion of the Aryans in the Shatapatha Brahmin - Videth Madhava held the Viswanar Agni in the mouth.

After taking the name of Dhrit, that fire fell on the earth and proceeded towards the east, burning everything. Followed by Videth Madhav and his priest Gautam Rahugan. Suddenly he could not burn the Sadanira (Gandak) river.

Moving beyond the Saptasandhav region, the Aryans dominated the entire Ganges Valley. In this process, Kuru and Panchal gained immense fame. The capital of Kuru was Asandivat and Kampilya of Panchala.

The Kuru people took over the façade of Saraswati and Drishadwati ('Kurukshetra, - and the districts of Delhi and Meerut).'

The Panchalas occupied most parts of present-day Uttar Pradesh (Bareilly, Badaun and Farrukhabad districts).

The Kuru caste was formed by the joining of many small castes, among which there were also parties of Purus and Bharatas. The Panchal caste was derived from the agricultural caste, which had a relation between the Suns and Turvash.

The names of many majestic kings in the Kuru dynasty are found in the Atharvaveda and various later Vedic texts. Parikshit is the hero of a eulogy received in the Atharvaveda. His son was Janamejaya, who has been called the Vishwajneen King.

The Panchalas also find the names of the great kings like Pravana, Javali and Rishi Aruni-Svetketu, they were high-quality philosophers.

Kuru, Panchal Koshal, Kashi and Videha were the principal states in the later Vedic period. The Aryan civilization was not spread in the Vindhyas to the south in the later Vedic period.

Political situation

State institution-tribal elements were weakened now, and many small tribes merged into each other and were giving birth to large regional districts. For example, Kuru and Bharat together with Puru and Bharata and Krivi together are called Panchalas.

There are indications in the Rigveda that the basis of states or districts was caste or tribe, but now the elements of regionalism were increasing. Initially, each state was named as a clan inhabited there.

Initially, Panchal was the name of a clan but now it became the name of a (regional) region in the later Vedic period. This means that now, whichever clan the head of the region or whoever ruled the region, its name would remain Panchal.

Permanent states of Aryans were established in different regions. The word Rashtra, which signifies the state, appears for the first time in this period.

In the post-Vedic period, the king of the middle country was generally content only with the title of king. The kings of the east were called the emperors, the Bhoja of the south, the Swara of the west, and the ruler of the northern districts called Virat.

Kuru-Panchal (the regions of Delhi-Meerut and Mathura) ruled from Hastinapur in the major states of the later Vedic period. The kingdom of Kosala was situated just before the confluence of the Ganges-Yamuna. To the east of Kosala was the kingdom of Kashi.

There was another kingdom called Videha whose king was called Janaka. In the southern part of the Ganges, south of Videha was the kingdom of Magadha.

As the size of the kingdom increased, the power and authority of the king increased.

Now the king claimed to be the independent owner of all his subjects.

The system of governance was monarchical. The position of the king was hereditary. Although examples of the king's election by the public are also found.

The king was no longer the protector or leader of only the people or clan but was an unbroken ruler of a wide part.

Principles of Origin of the Kingdom

In post-Vedic literature, many theories are found about the state and the birth of a king - the first information about the birth of a king comes from Aitareya Brahmin.

(1) The principle of military necessity - Aitareya Brahmin mentions that once the Devasur-Sangram took place. After being defeated again and again, everyone came to the conclusion that we are defeated because of being kingless. So, they made Soma their king and fought again. He won this time. Therefore, it is known that the king was born to fulfill the military needs. In the Taittiriya Brahmana, a reference is also found concerning this belief, it is said that all the gods together decided to make Indra the king, because he was the most powerful and talented deity. |

(2) Principle of compromise - According to a mention in the Shatapatha Brahmin, whenever there is an unpleasant period, the strong oppress the weak. To overcome this dreadful situation, the society had made its most powerful and capable member a king and according to the agreement, surrendered his infinite rights to the king.

(3) Divine doctrine - In the later Vedic period, the king was also given divine position. Power and authority of the king A variety of rituals enhanced the power of the king. Many types of long and stately rituals became prevalent. There was coronation of kings. At the time of the coronation, the king used to perform Rajasuya Yagya. This yajna was performed to attain the rank of emperor, and from this it was believed that kings get divine power from these yajnas. They were sacrificed. Ashwamedha Yagna used to be a three-day yajna. The Ashwamedha ritual was believed to lead to victory and sovereignty. Horse was used in Ashwamedha Yagya. In the Vajpayee Yajna, which lasted for seventeen days, the king had a chariot race with his consort brothers.

The king was considered a symbol of deity. In the Atharvaveda, King Parikshit has been called the 'God of Death'. The principal functions of the king were military, and justice related. He was the protector of his subjects and laws and the destroyer of enemies. The king himself was free from punishment but he used the scepter. In theory, the king was autocratic, but the mastery of the state was limited in many ways. For example

(1) The consent of the public could not be ignored in the selection of the king.

(2) At the time of consecration, it was the duty of the king to carry out the restrictions imposed on the autonomous rights of the state.

(3) The king had to depend on the Council of Ministers for royal work.

(4) Two institutions called Sabha and Samiti prohibited the king from being autocratic.

(5) Religion was the greatest control on the king's autocracy. Some Suktas of the Atharvaveda reveal that the king was eager to seek devotion and support from the masses. Some mantras show that the people could punish unjust kings and excommunicate them from the kingdom. Information about the prosperity of Kuruvanshi Parikshit Janmejaya and Panchal Dynasty kings Pahlan, Jaiwali Aruni and Shvetketu is found in the Atharvaveda.

King's election

We get information about the election of a king from many Vedic evidence. At one place in the Atharvaveda, information about the election of the king is received.

On the occasion of coronation, the king used to visit the house of the Ratnis.

The number of Ratnis in Shatapatha Brahmin is given as 11 - (1) Fighter (2) Purohit (3) Yuvraj (4) Mahishi (5) Soot (6) Gramini (7) Kshatta (8) Collector (Treasurer) (9) Bhagdha (Tax collector) (10) Akshvap (King's ally in the game of dice) (11) Palagal (King's friend and clown).

At the coronation, the king was anointed with 17 types of water.

Administrative institutions

In the later Vedic period, the importance of public councils, sabhas, samithis, Vidaths diminished.

As the power of the king increased, his rights declined significantly.

Vidatha was completely lost. The assembly committee existed but either they had no rights left or they had the rights of the rich and rich.

Women could no longer participate in the assembly committee.

Officer

In the post-Vedic texts other than the priest, fighter, and gramini, we have the collection (treasurer), bhagadudha (tax collector), sutra (state bard, poet, or chariot carrier), kshatu, akshvap (inspector of gambling) Gobikartan (of the king in the game) Partner) Employees such as Palagal receive mention.

The title named Secretary is also mentioned, which later became used for the ministers.

By the end of the later Vedic period, paying regular taxes in the form of sacrifices and fees became almost mandatory.

The king was the supreme officer of justice. Personal retaliation had its place in crime-related cases. Divine justice was also practiced injustice.

At the lower level, the administration and justice were the responsibility of the gram panchayats, which decided the local quarrels.

Social Status

In the post-Vedic period, the basis of the social system was the Varnashrama system, although the Varna system had started getting rigid.

There were four varnas in the society - Brahmins, Rajanis, Vaishyas, and Shudras. The words Ahi for Brahmin, Agach for Kshatriya, Adrava for Vaishya, and Aadhava for Shudra were used. Brahmins, Kshatriyas, and Vaishyas were called Dwijs. He was an officer of Upanayan rites.

The fourth varna (Shudra) was not an officer of the Upanayana rite and it was from here that the process of considering the Shudras as ineligible or baseless started.

Economic Condition

Agriculture became the main occupation of the Aryans in the later Vedic period. The use of iron implements revolutionized the agricultural sector.

The terms Shyam Ayas and Krishna Ayas are used for iron in the Yajurveda.

The Shatapatha Brahmin mentions four agricultural activities - tillage, sowing, harvesting, and harvesting.

Animal husbandry became a secondary profession. Varnakup and canal (Kulya) are mentioned in the Atharvaveda as a means of irrigation.

The plow groove was called Sita.

According to the description of the Atharvaveda, the first earth gave birth to plow and agriculture.

Paddy and wheat became the main crops of this period.

In the Yajurveda, there is a description of grains such as Brihi (paddy), Yava (barley), Maan (urad), Mudg (moong), Godhum (wheat), Masoor. The first canals are mentioned in the Atharvaveda.

During this period, evidence of domestication of elephants begins to be found.

For which the word hasti or varan is found. In the Brihadaranyaka Upanishad, the class of merchants is inferred from the word Shishtin and in Aitareya Brahmana.

In the Taittariya Samhita, the word Kusid is found for a loan. The Mahajani system is mentioned for the first time in the Shatapatha Brahmin, and the usury has been called Kusidin.

There were different units of measurement such as Nishka, Shataman, Paad, Krishnal, etc. Drones were used to measure grains. The people of the post-Vedic period were familiar with four types of pottery - black and red pottery, black polished pottery, painted gray pottery, and red pottery.

The later Vedic Aryans had knowledge of the sea. The literature of this period describes both western and eastern seas. Sea travel is also discussed in Vedic texts, which indicate commerce and trade.

Coins were not yet in regular circulation. Cotton is not mentioned in the later Vedic texts, rather the use of the word woolen (wool) has come up many times. Weaving was often done by women.

The women embroidered were called Pushkar. The town has been discussed for the first time in Taittariya Aranyak. Towards the end of the later Vedic period, we only get a sense of the cities.

Hastinapur and Kaushambi were the initial cities, which can be called the Proto – Urban Site.

Religious Status

In the religious life of the post-Vedic Aryans, there are mainly three changes visible - a change in the importance of the deities, a change in the manner of worship, and a change in religious purposes. * God of creation in place of Indra in the post-Vedic period.

Prajapati got the highest position. Rudra and Vishnu are two other major deities considered to be of this period. Varuna began to be considered the god of water only, while Pushan now became the god of the Shudras.

During this period each of the Vedas has its own priest. The priest of the Rig Veda, the originator of the Samveda, the Adhvaryu of the Yajurveda, and the Brahma of the Atharvaveda were called. In the later Vedic period, many types of yajna were prevalent, in which Somayagna or Agnishtom Yajna, Ashwamegh Yajna, Vajpayee Yajna, and Rajasuya Yajna were important.

The discussion of death first comes in the discussion of Shatapatha Brahmin and Moksha in the Upanishads. The concept of reincarnation is found in the Vrihadaranyaka Upanishad.

The doctrine of Nishkam Karma is first presented in the Isophanishad.

The main Yajna Agnihotra Yajna described as a boat that leads to the decay of sins and to the heaven leading to the sacrifice of animal and sura, the sacrifice of animals and sura, the sacrifice of Purushmegh Yajna men, the construction of the most 25 Yupas (Yajna Stambha), the Ashwamedha Yagna, the most important Yajna., Sacrifice of bulls and horses by the king to increase the extent of the empire. Rajasuya Yajna Organizing Rathdor, for the performance of his power by the Vajpayee Yajna king, related to the coronation of the king.