The Long Vedic Age (1700 – 600 BCE)
By 1700 BCE, Harappan Civilization had collapsed. In northwest India, scattered village communities engaging in agriculture and pastoralism replaced the dense and more highly populated network of cities, towns, and villages of the third millennium. The rest of northern India too (including the Ganges River), as well as the entire subcontinent, were similarly dotted with Neolithic communities of farmers and herders. That is what the archaeological record demonstrates.
The next stage in India’s history is the Vedic Age (1700 – 600 BCE). This period is named after a set of religious texts composed during these centuries called the Vedas. The people who composed them are known as the Vedic peoples and Indo-Aryans. They were not originally from India, and rather came as migrants travelling to the subcontinent via mountain passes located in Afghanistan and Pakistan. The Aryans first settled in the Punjab, but then they pushed east along the Ganges, eventually impressing their way of life, language, and religious beliefs upon much of northern India. The course of India’s history was completely changed during this period. By the end of the Vedic Age, numerous states had emerged and Hinduism and the varna social system were beginning to take shape.
The Early Aryan Settlement of Northern India (1700 – 1000 BCE)
The early history of the Vedic Age offers the historian little primary source material. For example, for the first half of the Vedic Age (1700 – 1000 BCE), we are largely limited to archaeological sites and one major text called the Rig Veda. This is the first of four Vedas. It consists of 1028 hymns addressed to the Vedic peoples’ pantheon of gods. But it wasn’t actually written down until after 500 BCE. Rather, from as early as the beginning of the second millennium BCE, these hymns were orally composed and transmitted by Aryan poet-seers, eventually becoming the preserve of a few priestly clans who utilized them for the specific religious function of pleasing higher powers. Thus, these hymns only offer certain kinds of information. Yet, despite these limits, historians have been able to sketch out the Aryan’s way of life in these early centuries, as well as to make solid arguments about how they came to India.
The Indo-Aryans were pastoralists who migrated to India in waves beginning c. 1700 BCE (see Map 3.4). They referred to themselves as Aryans, a term meaning “noble” or “respectable.” They spoke Sanskrit, and used it to transmit their sacred hymns. At first, in search of land, they settled along the hills and plains of the upper reaches of the Indus River and its tributaries, bringing with them their pastoral and farming way of life. In their hymns, the Aryans beseech the gods to bless them with cattle, bounteous harvests, rain, friends, wealth, fame, and sons. From these, it is clear that herding was the principal occupation and cows were especially prized. But the Aryans also farmed, as apparent in hymns that speak of plough teams and the cutting and threshing of grain.
During these early centuries, led by their pastoral chiefs, some Aryans retained a semi- nomadic way of life, living in temporary dwellings and then moving about with their herds or migrating further. Others settled down in villages. In both cases, kinship was especially valued. At the simplest level, society consisted of extended families of three generations. Fathers were expected to lead the family as patriarchal heads, while sons were expected to care for the herds, bring honor through success in battle, and sacrifice for the well-being of their fathers’ souls after death. They also inherited the property and family name. This suggests that, as is so often the case for ancient societies, men were dominant and women were subordinate. Yet, women’s roles weren’t as rigidly defined as they would be in later times, and they had some choice in marriage and could remarry.
Several extended families, in turn, made up clans, and the members of a clan shared land and herds. Groups of larger clans also constituted tribes. The Vedas speak of rajas who, at this point, are best understood as clan or tribal chieftains. These men protected their people and led in times of battle, for the clans and tribes fought with each other and with the indigenous villagers living in the northwest prior to the Aryan migrations. In times of war, these chiefs would rely on priests who ensured the support of the gods by reciting hymns and sacrificing to them. At assemblies of kinsmen and other wealthy and worthy men from the clan, the rajas distributed war booty. Sudas, for example, was the chief of the Bharata clan. After settling in the Punjab, the Bharatas were attacked by neighboring clan confederacies, but drawing on his skills in chariot warfare and the support of priests, Sudas successfully fought them off.
More than anything else, the Rig Veda reveals the Aryan’s religious ideas. For them, the universe was composed of the sky, earth, and netherworld. These realms were populated by a host of divinities and demons responsible for the good and evil and order and disorder blessing and afflicting the human world. Although one Vedic hymn gives a total of thirty-three gods, many more are mentioned. That means early Vedic religion was polytheistic. These human-like powers lying behind all those natural phenomena so close to a people living out on the plains were associated with the forces of light, good, and order. By chanting hymns to them and sacrificing in the correct way, the Aryan priests might secure blessings for the people or prevent the demons and spirits on earth from causing sickness and death. They might also ensure that the souls of the dead would successfully reach the netherworld, where the spirits of righteous Fathers feasted with King Yama, the first man to die.
Approaching the gods required neither temples nor images. Rather, a fire was lit in a specially prepared sacrificial altar. This might take place in a home when the family patriarch was hoping for a son or on an open plot of land when the clan chieftain wished to secure the welfare of his people. Priests were called in to perform the ceremony. They would imbibe a hallucinogenic beverage squeezed from a plant of uncertain identity and chant hymns while oblations of butter, fruit, and meat were placed in the fire. The gods, it was believed, would descend onto grass strewn about for them and could partake of the offerings once they were transmuted by the fire.
Indra was among the most beloved of the Vedic gods. As a god of war and the storm, and as king of the gods, Indra exemplified traits men sought to embody in their lives. He is a great warrior who smites demons and enemies but who also provides generously for the weak. Agni, another favorite, was god of fire and the household hearth. Agni summons the gods to the sacrifice and, as intermediary between gods and humans, brings the sacrificial offering to them.
The Origins of the Aryan People and the Indo-European Hypothesis
Because the Aryans came to India as migrating pastoralists from mountainous regions to the northwest of the Indian subcontinent, historians have sought to understand their origins. Sanskrit has provided important clues because it contains features similar to languages spoken at some point in Europe, Iran, and Central Asia. For example, although they are vastly different languages, Latin, Persian, and Sanskrit share similar sounds, vocabulary, and grammar.
On the basis of these shared traits, linguists have constructed a kind of family tree that shows the historical relationship between these languages (see Figure 3.7). Sanskrit belongs to a group of languages used in northern India called Indo-Aryan. These languages are closely related to languages used throughout history in neighboring Iran. Together, all of these are called the Indo- Iranian language group. This language group is in turn one of nine branches of related language groups comprising the Indo-European language family.
Linguists assume these distantly-related languages share a common ancestor. They label that ancestral language proto-Indo-European and the people who spoke it Indo-Europeans. They posit a scenario whereby, in stages and over time, groups of these peoples migrated from their homeland to neighboring areas and settled down. Since this process happened over the course of many centuries and involved much interaction with other peoples along the way, the ancestral language evolved into many different ones while retaining some of the original features.
One question, then, is the location of this homeland and the history of the peoples who spoke these languages as they changed. Many places have been proposed, but at present the most widely accepted scenario puts this homeland in the steppe lands of southern Russia, just to the north of the Black Sea and Caspian Sea (see Map 3.5).
Evidence from archaeological sites suggests that during the third millennium an Indo-European people lived in this region as semi-nomadic pastoralists. They were likely the first to domesticate the horse and also improved the chariot by adding lighter, spoked wheels. They lived in tribes made up of extended families and worshipped numerous sky gods by offering sacrifices in fire altars. At some point during this millennium and over the course of several centuries, groups of these peoples left their homeland and migrated south to the Iranian Plateau. By 2000 BCE, Indo-Iranian speaking pastoralists were living on the Iranian Plateau and in Afghanistan. Some among these evolved into the Indo-Aryan speakers living to the northwest of the Indus. It is these peoples that began to arrive in the Punjab from c. 1700 BCE, with their Vedic religion, kinship-based social order, and pastoral and farming way of life.
The Later Vedic Age (1000 – 600 BCE)
During the early centuries of the Vedic Age, the world of the Aryan tribes was the rural setting of the Punjab. Some settlers, however, migrated east to the upper reaches of the Ganges River, setting the stage for the next period in India’s history, the later Vedic Age. The later Vedic Age differs from the early Vedic Age in that during these centuries lands along the Ganges River were colonized by the Aryans and their political, economic, social, and religious life became more complex.
Over the course of these four centuries, Aryan tribes, with horses harnessed to chariots and wagons drawn by oxen, drove their herds east, migrating along and colonizing the plains surrounding the Ganges. Historians debate whether this happened through conquest and warfare or intermittent migration led by traders and people seeking land and opportunity. Regardless, by 600 BCE the Aryans had reached the lower reaches of the Ganges and as far south as the Vindhya Range and the Deccan Plateau. Most of northern India would therefore be shaped by the Aryan way of life. But in addition, as they moved into these areas, the Aryans encountered indigenous peoples and interacted with them, eventually imposing their way of life on them but also adopting many elements of their languages and customs.
During this time, agriculture became more important and occupations more diverse. As the lands were cleared, village communities formed. Two new resources made farming more productive: iron tools and rice. Implements such as iron axes and ploughs made clearing wilderness and sowing fields easier, and rice paddy agriculture produced more calories per unit of land. Consequently, population began to grow and people could more easily engage in other occupations. By the end of this period, the earliest towns had started to form.
Political changes accompanied economic developments. Looking ahead at sixth-century northern India, the landscape was dominated by kingdoms and oligarchies. That raises the question of the origins of these two different kinds of states, where different types of central authority formally governed a defined territory. Clearly, these states began to emerge during the later Vedic Age, especially after the eighth century.
Prior to this state formation, chiefs (rajas) and their assemblies, with the assistance of priests, saw to the well-being of their clans. This clan-based method of governing persisted and evolved into oligarchies. As the Aryans colonized new territory, clans or confederacies of clan would claim it as their possession, and name it after the ruling family. The heads of clan families or chiefs of each clan in a confederacy then jointly governed the territory by convening periodically in assembly halls. A smaller group of leaders managed the deliberations and voting, and carried out the tasks of day-to-day governing. These kinds of states have been called oligarchies because the heads of the most powerful families governed. They have also been called republics because these elites governed by assembly.
But in other territories clan chiefs became kings. These kings elevated themselves over kinsmen and the assemblies and served as the pivot of an embryonic administrative system. Their chief priests conducted grand rituals that demonstrated the king’s special relation with the gods, putting the people in awe of him and giving them the sense that they would be protected. Treasurers managed the obligatory gifts kings expected in return. Most importantly, kingship became hereditary, and dynasties started to rule (see Map 3.6).
Society changed too. In earlier times, Aryan society was organized as a fluid three-class social structure consisting of priests, warriors, and commoners. But during the later Vedic Age, this social structure became more hierarchical and rigid. A system for classifying people based on broad occupational categories was developed by the religious and political leaders in society. These categories are known as varnas, and there were four of them: Brahmins, Kshatriya, Vaishya, and Shudra. The Brahmins were the priests, whose duty was to memorize and orally transmit the Vedas and perform sacrifices so as to maintain good relations with the gods. The Kshatriya were the chiefs and warriors, whose duty was to govern well and fight. The Vaishya were commoners who traded and farmed. They were responsible for society’s material prosperity. The Shudras were servants who labored for others, usually as artisans or by performing menial tasks.
Varnas became hereditary social classes. That means a person was born into one of these and usually remained there for life, pursuing an occupation included in and marrying someone belonging to that varna. Varna has also been translated as ritual status. Your varna determined how pure or polluted you were, and thus what level of participation in rituals you would be allowed and also who you could associate with. Varna thus defined a social hierarchy. The Brahmins were the purest and most honored. Warriors were respected for their leadership and supported the Brahmins, who affirmed their authority by carrying out royal ceremonies. Together, they dominated society. The Shudras (servants) were the most polluted and could not participate in any sacrifice or speak freely to members of other varnas. Over time, this way of organizing society came to be viewed as normal and natural.
During the later Vedic Age, the religion of the Aryans also developed in new directions. As one of the world’s major religious traditions, Hinduism is multi-faceted and contains many layers of historical development. The earliest layer is called Brahmanism. Brahmanism begins with the Rig Veda, which presents a universe controlled by a host of divinities. During the early Vedic Age, the Aryans explained the world through myths about these higher powers, and their priests sought to influence them through sacrificial ceremonies. These priests become the Brahmin varna.
This early layer persisted and became even more elaborate. Three new Vedas were added to the Rig Veda, as well as two sets of texts called Brahmanas and Upanishads. Combined, this literature, which was composed in Sanskrit, constituted the full Vedic corpus, and became the preserve of the Brahmins.
The Brahmins weren’t content with the 1028 hymns of the Rig Veda. Later Vedas set the hymns to music, added prose formulas that were to be uttered in the course of sacrificing to the divinities, and offered spells and incantations for achieving such goals as warding off disease and winning a battle. The Brahmanas were primarily handbooks of ritual for the Brahmins. They explained the meaning of the sacrifices and how to carry them out. Clearly, the Brahmins were becoming ever more conscious of their role in keeping the universe in good working order by pleasing and assisting the gods and consecrating kings. Their sacrificial observances became all the more elaborate, and an essential component of good kingship.
The Upanishads, however, added an entirely new set of ideas. The title means “sitting near” and points to a setting where sages conveyed spiritual insights to students through dialogue, stories, and analogies. The Upanishads are records of what was taught and discussed, the earliest dating to the eighth and seventh centuries BCE. These sages were likely hermits and wanderers who felt spiritually dissatisfied with the mythological and ritualistic approach of Brahmanism. Rather, they sought deeper insight into the nature of reality, the origins of the universe, and the human condition. The concepts that appear throughout these records of the outcome of their search are brahman (not to be confused with Brahmins), atman, transmigration, and karma.
According to these sages, human beings face a predicament. The universe they live in is created and destroyed repeatedly over the course of immense cycles of time, and humans wander through it in an endless succession of deaths and rebirths. This wandering is known as transmigration, a process that isn’t random, but rather determined by the law of karma. According to this law, good acts bring a better rebirth, and bad acts a worse one. It may not happen in this lifetime, but one day virtue will be rewarded and evil punished.
Ultimately, however, the goal is to be liberated from the cycle of death and rebirth. According to Hindu traditions, the Upanishads reflect spiritual knowledge that was revealed to sages who undertook an inward journey through withdrawal from the world and meditation. What they discovered is that one divine reality underlies the universe. They called this ultimate reality brahman. They also discovered that deep within the heart of each person lies the eternal soul. They called this soul atman. Through quieting the mind and inquiry, the individual can discover atman and its identity with brahman: the soul is the divine reality. That is how a person is liberated from the illusion of endless wandering.
In conclusion, by the end of the Vedic Age, northern India had undergone immense changes. An Aryan civilization emerged and spread across the Indo-Gangetic Plains. This civilization was characterized by the Brahmin’s religion (Brahmanism), the use of Sanskrit, and the varna social system. The simpler rural life of the clans of earlier times was giving way to the formation of states, and new religious ideas were being added to the evolving tradition known today as Hinduism.
