Ancient Hindu (Vedic) society was quite considerate and respectful to women. They had a significant say in selecting their marriage partners, and were espoused to live in monogamous relationships while enjoying same rights as their husbands. Furthermore, the Vedas indicate little evidence of child marriage, dowry system and the practice of suttee or sati (self-immolation of a woman upon her husband's death) during ancient times. In addition, widows faced no condemnation and ostracization socially and they used to be free to remarry.

Consider the following wedding prayer (hymn) from the Rig Veda (Book 10, hymn 85.27) indicating the rights of a woman as wife. It is addressed to the bride sitting next to bridegroom. Moreover, it indicates that several feminine problems, issues and concerns (e.g. dowry system and gender bias) did not exist long ago.

"Happy be you (as wife) in future and prosper with your children here (in the house): be vigilant to rule your household in this home (i.e. exercise your authority as the main figure in your home). Closely unite (be an active participant) in marriage with this man, your husband. So shall you, full of years (for a very long life), address your company (i.e. others in the house listen to you, and obey and care about what you have to say)." … (Rig Veda: Book 10, hymn 85.27)

Similarly, on the issue of cremation of the dead, the following hymns (Rig Veda: Book 10, hymn 18.7-9) indicate that everyone -- including the women who usually paid respects to the dead first -- was allowed to go to the crematorium and attend a funeral. There is no suggestion of anyone committing sati (suttee) and, according to these hymns (Rig Veda: Book 10, hymn 18.8), the woman (new widow) would even be encouraged to leave the body of her dead husband alone so that the corpse could be cremated without delay. Following hymns also imply that the guests to a funeral were expected to behave elegantly and wear nice clothes and jewelry and that they not dress shabbily or be uncharacteristically and unduly somber or mournful.

“Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent. Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth.” … (Rig Veda: Book 10, hymn 18.7)

“ Rise, come unto the world of life, O woman: come, he is lifeless by whose side thou liest. Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.”… (Rig Veda: Book 10, hymn 18.8)

“ From his dead hand I take the bow be carried, that it may be our power and might and glory. There art thou, there; and here with noble heroes may we overcome all hosts that fight against us.” … (Rig Veda: Book 10, hymn 18.9)

Regarding Hindu women, consider the example of Satyavati, the poor and lowly fisherman’s daughter in the Mahabharata. She exercised her freedom of choice in marriage. Even Shantanu (the great Kuru king) could not just go and marry her. He had to seek permission for her hand in marriage from her and her father (a lowly fisherman). He even had to agree to a pre-nuptial agreement with her promising that her own sons would inherit his throne eventually. This indicates that in ancient India a poor and lowly girl was able to exercise her power and freedom even while marrying a king.

Note also that Satyavati's marriage to Shantanu did not require any dowry from her father, which is another indication that there was no dowry system. Moreover, she did not have to commit suicide or sati after Shantanu died which shows that sati as a custom did not exist then. After her husband's death, Satyavati remained very active in running the affairs of his kingdom (Kuru dynasty) and even helped her sons in performing their royal duties efficiently. This shows that women used to have a very active and fruitful social life when they became widowed or old and they certainly were not put to death prematurely through sati etc.

Although monogamous marital relations were encouraged in the society, the practices of polyandry and polygamy also used to exist side by side indicating that both women and men had similar rights.

In addition, there was no restriction on remarriage of a widow. Example of Sugreeva's marriage to Tara (Bali's widow), in the Ramayana, is quite well known.

Consider another example of a woman from the past, Kunti in the Mahabharata. She even had a son before marriage (albeit by accident or through her naivete) but went on to become a queen by marrying another man (king Pandu). It shows that the society used to value women more for their overall qualities of intelligence, determination, loyalty and leadership etc. rather than some personal and private issue such as the pre-marital virginity. Needless to say, Kunti, in spite of her pre-marital indiscretion, not only married a king but also remained highly respected and loved by all (family and others) throughout her entire and long life and did not have to commit sati at the time of her husband's death.

Similarly, there were other prominent women in the past (e.g. Gargi - daughter of Vachaknu in the Brihadaranyaka Upanishad) who were well educated, scholarly and charismatic and would participate regularly in philosophical debates with men.

References:

(1) The Rig Veda, Ralph T.H. Griffith, Translator; 1896

(2) The Upanishads by S. Prabhavananda & F. Manchester, the Vedanta Society of Southern California, Vedanta Press, Hollywood (Ca), U.S.A., 1957

(3) Mahabharata, C. Rajagopalachari, Bharatiya Vidya Bhavan, Mumbai, India, 1996.
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By: Dr. Subhash C. Sharma
Email: [email protected]
Date: July 23, 2005

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