History(BLA

01127)

Submitted by: Hardik Chaudhary

(21GSOL1020115) Section-2
Submitted to: Mr.Salim Javed Akhtar Ali
Nature of Society During Vedic
And Later Vedic Period
The chief source of information on the early history of the Aryāns
in India are the Vedas. The word ‘Vedā’ means knowledge.
There are four Vedas:
(i) Rig Veda
(ii) Yajur Veda
(iii) Sāma Vedan
(iv) Atharvā Veda

• Vedic or Early Vedic or Rig Vedic period (c.1500-1000 BCE)

• Later Vedic period (c. 1000-600 BCE)

Early Aryān social organization was essentially tribal based on

‘Kinship’, two terms ‘Janā’ and ‘Vish’ frequently occur in the Rig
Veda.
The Janā comprised several Vish, (Janā means tribe and Vish
means clan or jati).
The basic unit of Aryan tribal society was the patriarchal family
called the ‘Kulā’. The eldest male member of the family was
known as the ‘Kulāpā’ (protector of the family).
In spite of the patriarchal character of the family, the position of
women was much better in the Rig Vedic period than in
subsequent periods.
Girl’s normally married after ‘Puberty’. In some cases of woman
could freely mix with young men and have love affairs.
She could take part in sacrifices with her husband. A childless
widow could ‘Cohabit’ with her brother-in-law until the birth of a
male child, the practice was known as ‘Niyogā’.
In course of time the tribal society was divided into three groups
follow as:-
• Warriors (Rājanyā/ Kshātriyā)
• Priest’s (Brāhamanā)
• Common people
The fourth division called the ‘Shudrā’ appeared towards the end
of the Rig Vedic period.
The fourfold social division in Brāhmanā, Kshātriyā, Vaishyā and
Shudrā was given religious permit.
A late passage in the earliest Veda tells us that the Brāhmanā
emanated from the Mouth of Primeval man (Lord Brāhmā), the
Kshātriyā from his Arms, the Vaishyā from his Thighs and Shudrā
from his Feet.
The position that the various groups came to occupy in the social
hierarchy. But occupational differentiation did not always
coincide with social divisions in the Rig Vedic period.
The Shudrās were supposed to serve the three upper varnas
(classes).

NATURE OF ECONOMY DURING VEDIC AND

LATER VEDIC PERIOD
The Aryan’s came to India as Semi-Nomadic people with a mixed
pastoral and agricultural economy in which Cattle-rearing played
a predominant role.
Cattle formed their most valued possession and the chiedf form
of their wealth, a wealthy person was called ‘Gomāt’.
The sacrificial priest was rewarded for his services with Cattle and
the Cow was the chief Medium of Exchange.
Cattle were often the cause of Inter-Tribal wars. The word for
battle came to be known as ‘Gavishti’, literally ‘a search for
Cows’.

The Cow is described in One or Two places as not to be killed

(Aghnyā), but this may imply its economic importance. Animals
like goats and sheep were also domesticated both for milk and
meat.
Cattle breeding was the chief source of livelihood of the Rig Vedic
people. But references to agricultural activities in the Rigveda are
not many, the term ‘Krishi’ (cultivation) occurs rarely in it.
The well-known term ‘Hālā’ for the plough is not found, but two
other terms for plough ‘Langālā’ and ‘Sirā’ are mentioned in
Rigveda.
Fire was used for burning forests and making land fit for
cultivation. Iron knowledge also contributed lot in the field of
agriculture.
The Agrarian Economy therefore may have become more stable
towards the end of the early Vedic period. The Rig Vedic people
are known to have cultivated only one variety of grains called
‘Yāvā’, which meant barley.
Unlike Cattle, land was perhaps not usually hold by members of a
tribe.

CONCLUSION
The Rigveda mentions several words for fields and the practice of
measuring land, but it nowhere refers to the Sale, Transfer, Gift
of Land by an individual.