Banaras Hindu University

Faculty of Arts
Dept. Of Ancient Indian History,
Culture and Archaeology
2023-2024
B.A.(Hons.) 4th semester
1.Tittle of Assignment: Women in Ancient Society

2.Name of the student : Anubhav Singh

3.Class Roll No : 142

4.Examination Roll no : 22214AHC022

5.Code of the paper : AIHC & Arch-401

6.Name of the paper : Ancient Indian Social Life Institution

7.Contact No. : 7991832735

8.Email ID : [email protected]

9.Submitted to : Dr. Sachin kr. Tiwari sir

 Condition of Women in Ancient Society
The status of women in ancient India was a very dynamic in nature that varied across different
place, time periods, and social clasess. To clearly understand the status of women in ancient
India, we need to look with diffrent perspective in our mind and with their roles in society, their
rights to property and the law, and their position in the family and marriage too. In the early
Vedic period, women were treated equaly with that to man and had very significant status . They
could participate in various rituals and cultural deeds with their husbands. They were seen as
caregiver of children and were given responsibility of domestic chores . Women also had equal
rights to property. They could have their own property and were given a share of their father's
estate. The Rig Veda, contains hymns that praise women's role in society and their contributions
in ancient indian society which point their high status during early vedic time.

But after some time during the later Vedic period, the status of women started to decline due to
various factors. Manusmiritis codification of social rule listed certain which were gender specific
and were not very favorable for women. The ongin varna system and the concept of joint family
in this period was one of the major cause. Women were denied the right to sit with their husband
in religious deeds and their roles were limited to the household. The legal rights and property
ownership right which exsisted earlier were now stopped . Now there was no provision of
inheriting property of father as heir.So these clearly points out the change in dynamic, owing to
reduced status of women.

Though there is very less evidence but Women in Indus Valley Civilization had equal status as
men. This can be seen from their way of worship and the presence of the Mother Goddess which
is seen as feminine character alongside the Pashupati Mahadeva, a major deity at that time
which show how the women hold equal status .

From 600 BCE onwards until the medieval period, there were further changes in women's status
observed through the marriage system. According to the Greek writer, Niarchos, . During the
Mauryan period, women were given the role of female bodyguards, which was a the practice of
dowry was not very popular during this time and there significant shift in women role in society.
Moreover, this period also saw the enforcement of strict rules on women, such as the concept of
purdah system which is still prevlant in present society.

In the Gupta age, ladies carried on with lives formed by custom and cultural standards, yet they
tracked down ways of exploring their reality with strength and effortlessness. While many
oversaw families and supported families, some from world class foundations sought after
schooling and social interests. Through writing and engravings, we glimpse accounts of
sovereigns using power and ladies communicating commitment. In spite of difficulties like
youngster marriage and endowment, ladies' spirits continued on, tracking down articulation in
profound developments and individual undertakings. In their fluctuated jobs and yearnings,
ladies of the Gupta period encapsulated strength, knowledge, and the ageless mission for nobility
and satisfaction.

Condition of Women in Vedic age:

In the vedic age the situation with ladies was multi-layered as reflected in different Vedic
shlokas refrains while certain stanzas depict ladies in places of veneration and significance others
mirror the male centric standards predominant in old indian culture shlokas from the rigveda
quite possibly of the most established vedic text feature the meaning of ladies in homegrown and
ceremonial circles for example in rigveda 10 85 a psalm commends the lady as the sovereign of
the family and praises her part in keeping up with the flourishing of the family comparably
refrains in rigveda 10 159 recognize the keenness and shrewdness of ladies expressing that they
truly deserve being counseled in issues of administration and direction anyway close by these
positive portrayals there are shlokas that mirror a more man centric outlook a few sections
recommend limitations on ladies s opportunity and independence underscoring their subjection
to people for example rigveda 10 85 46 portrays the spouse as her better half s property building
up the possibility of ladies as having a place with their husbands furthermore specific ceremonies
and customs illustrated in vedic texts propose a subordinate situation for ladies rehearses like sati
self immolation of widows and the endowment framework demonstrate the difficulties ladies
looked in old indian culture where their status frequently relied upon their relationship with men
in general while vedic writing contains both positive and pessimistic depictions of ladies it s vital
to perceive that translations can change broadly a few researchers contend that the positive
references mirror a prior more libertarian culture while the man centric components might have
been presented later notwithstanding the situation with ladies in the Vedic age was complicated
with components of regard and respect close by imperatives and impediments.
There were certain hymes which pointed out the position of women in rigveda

Like ,“Ushstyamshayam Yaslasam Suveeram Daspravanam Rayemashvabuddhyam, Sundasassa

Sravasa Ya Vibhasi Vajprasuta Subhanga Vrahantan.”

Which says, "O woman! You are the owner of good fortune, good deeds, fame, producer of
Grains, and other foods, O Usha! Bless us, good child, servant, horses, wealth, and fame."Which
means women are honoured not only as a reproducer of a new life but the nurture, preserver, and
sustainer of the children and family also. This points out how women had equal standing with
their male counterpart.

“Ya Subahu swanguri sushshuma bahusuvari Tase vispatneye have sinivalyahe juhotan” ‘Rig
Veda'
 Which says," Devi Siniwali, who has beautiful fingers, nurturer, mother of eligible children and
persevere and sustainer of the kingdom(family), we should adore her and honor her." This also
points at their significant status in the early Vedic period which took different turn in later time.

Condition in later vedic age:

Condition of women in later vedic era change quite significantly. In the later Vedic period,
ladies' status was outlined through songs that mirrored the evolved standards and strict condition.
While certain songs underscored the significance of ladies in families and in ceremonies , others
built up like patriarchal mentalities and different orientation .Songs from texts like the
Atharvaveda and Brahmanas depicted ladies as basic to homegrown agreement and strict
functions. For example, Atharvaveda 14,6,1 the ethics of a gave spouse, underscoring her job in
her significant other's flourishing and prosperity. Additionally, Brahmanas points out the
support of ladies in strict customs, recognizing their importance inside the conciliatory system.be
that as it may, close by these positive portrayals, certain sustained man centric standards, limiting
ladies' independence and building up their subordinate status. Refrains like Rigveda depicted
brides as the property of their husbands, reflecting winning mentalities towards ownership and
command over ladies.

In general, the situation with ladies in the later Vedic period, as portrayed in songs, was
described by a mix of veneration for their jobs inside the family and society, close by
impediments forced by male dominated designs. While certain songs recognized ladies'
commitments and organization, others supported orientation based diffrences, featuring the
complex of ladie’s encounters in antiquated Indian culture. The condition of women took turn in
this time period. Earlier property-owning rights and and some other rights were abolished.There
position in Indian society detoriated and their role was now confined only to household tasks and
care giver to children. This is pointed in literary text which point at this status though not
explicitly

Atharva Veda “er all the

race of living things, o'er all creation's frame,
Let him be king, or man r god, to whom the strongest name is told.
The strongest name of thee O earth the strongest Name of thee, O Sky;
The names, ye mighty ones, of”you, the mighty and the overlord.
This hymn doesn't explicitly address women but acknowledges the power and importance of
both the Earth which is feminine figure and the sky. It doesn't glorify women directly but
acknowledges their significance in the cosmos.

Certainly, here's another example from the Rigveda

Rigveda "The waters
saw the, o godlike agni, and, afraid, ran hither and thither. Yet did not the
wave bearing floods check thee, nor the unagitated floods impede thee. For, hero, for
thee had prisni well-knowing, suckled her baby with milk of her bosom. She bore
thee, seeking her great lord's commandment, like as a loving wife her husband's order."

In this shloks, prisni, the mother of agni , is introduced . The is emphasisi on agni , Prisni is
depicted as a caregiver mother figure. This shows women in the role of caregivers and
emphasizes their importance in context of the are caring part of women in society.
It's is quit rare where women get explicit mention in the in the Vedic texts, as the majority of the
hymns focus on deity and philosophical concept . However women are portraid at family figure
and as of divine character in the texts.

Condition of women in mauryan age

In the Mauryan age, while there is less mention of ladies in general, but status of women can be
found indirectly through the administrative and other sources thought the content is more or less
is not sufficient to point out the status clearly but there are various sources .Like The Ashokan
orders, credited to leader Ashoka, give significant proof in respect to government view and
culture toward women during the Mauryan time frame. These inscribed notice measures the steps
taken by Ashoka to guarantee the security and prosperity of ladies, demonstrating a level of
worry for their government assistance.

Also, albeit not straightforwardly from the Mauryan age, songs from prior Vedic texts like the
Rigveda and the Atharvaveda reflect cultural mentalities towards ladies that would have been
persuasive during the Mauryan time frame. Rigveda commendations the smart and cunningness'
of ladies, recomending their advice in relation to administration and other importand aspect of
life in the society. Atharvaveda 14,1,6 lauds the excellencies of a gave spouse, how she act as
concord among family members and how she is caring and help in upkeeping of all the necessary
needs

Moreover, litrary works like the Arthashastra by Chanakya give experiences into the legitimate
and managerial structure of Mauryan culture.while mainly focousing on the administrative
aspect, the Arthashastra contains references to regulations with respect to marriage, legacy, and
the privileges of ladies, offering a singnificant sign of their status and freedom. At
large, while direct songs related to ladies from the Mauryan age are very few, a mix of verifiable
records, strict texts, and scholarly works tells that ladies in Mauryan culture had specific
privileges and were managed the cost of a few level of security and thought, giving a
comprehensive view of India culture.

The Arthashastra, attributed to Kautilya also Chanakya, is an ancient Indian work on

administration, economiy, and military strategy. Though it primarily focuses on governance and
administration, it does look into various aspect of society, including the role and status of
women.

There are number of quotes that point to the position of women in the Arthashastra:
"Women are living fortresses. A man who does not possess them lives on the border."
This quote from the Arthashastra suggests that women are considered important assets, similar to
fortresses or defenses. It indicates that controlling or having access to women is seen as essential
for a man's wellbeing and security. These quotes in modern day seen as objectifying women it
reflects the patriarchal norms very much prevalent in ancient Indian society.
"Women should never be allowed freedom." -
Arthashastra This quote show how
the prevailing attitude toward women's were aginst freedom in ancient Indian society. It shows a
paternalistic approach to governing women, focusing on control and restriction rather than
upliftment or independence. This perspective is very much similar to prevlant system of
patriarchy prevalent in Indian society in ancient times. These are conclusive
evidence which provide insight into the historical attitudes and rules surrounding women's roles
and status in Acient Indian society as shown in arthshastra.This show how the status of women
were reduced significantly in Mauryan times.

Condition of women in gupta age:

The state of ladies during the Gupta time frame in antiquated India was affected by different
social, social, and strict anomalies. While ladies were very often were subjected to man centric
standards and restricted in their privileges contrasted with men, the status and jobs of ladies
changed across various districts and social layers. Here are a few vital parts of ladies' lives
during the Gupta time frame. The family was the focal unit of society during the Gupta time
frame, and ladies' jobs were essentially characterized inside the setting up of the family. Ladies
were supposed to satisfy homegrown obligations, including dealing with the family, bringing up
youngsters, and taking part in strict ceremonies.
Marriage was a significant organization, and organized relationships were normal. The act of
endowment, where the lady of the hour's family gave gifts or abundance to the lucky man's
family, was pervasive during this period. Endowment was in many cases seen as a method for
guaranteeing the monetary security of the lady and to lay out friendly associations between
families. Ladies' legitimate privileges still up in the air by Dharmashastra texts, which endorsed
their jobs and obligations inside the family. While these texts perceived ladies' significance in
keeping up with the family and society, they likewise put limitations on their independence and
portability. For instance, ladies were in many cases subordinate to male family members and had
restricted legacy privileges. Schooling for ladies changed relying upon their economic wellbeing
and the predominant social standards of their local area. While upper-rank ladies could get some
schooling, it was regularly centered around homegrown abilities and strict lessons. Ladies from
lower ranks or underestimated networks frequently had less instructive open doors. Ladies
assumed dynamic parts in strict and ceremonial practices, especially inside the setting of
homegrown love and family customs. A few ladies likewise took part in strict foundations as
enthusiasts, monks, or supporters. Buddhist and Jain practices, specifically, offered roads for
ladies to accomplish profound information and even influential positions as nuns or female
monks. The depiction of ladies in craftsmanship and writing of the Gupta time frame mirrors a
scope of jobs and characteristics, from goddesses and sovereigns to standard ladies participated
in day to day existence. While ladies were frequently glorified as images of excellence,
immaculateness, and commitment, artistic works likewise portray their insight, mind, and
organization. It's critical to take note of that while male centric standards were predominant,
there were likewise varieties and intricacies in ladies' encounters relying upon elements like
station, religion, territorial practices, and individual conditions. Also, verifiable records from this
period are in many cases restricted, giving just investigates the existences of ladies in antiquated
India.Ample information can be grabed from manusmiriti
Manu smriti, otherwise called the Laws of Manu, is an old Hindu legitimate text that frames
social, moral, and lawful codes for people and society. Here are a few statements from the
Manusmriti that relate to the position and treatment of ladies:
" Constantly lady should be kept in reliance by the guys of their families, and, assuming they join
themselves to sex satisfactions, they should be held influenced quite a bit by." -
Manusmiriti This
statement mirrors the patriarchal standards common in antiquated Indian culture, showing the
subjugtion of ladies to male power figures. It proposes that ladies ought to be held manly
influenced by by men and ought not be permitted to act independently, particularly assuming
they look for sex delights.
" Where ladies are regarded, there the divine beings are satisfied; in any case, where they are not
regarded, no hallowed ritual yields reward.
- Manusmriti This
statement recognizes the significance of regarding ladies inside society. It proposes that the
treatment of ladies shows the way in which moral is followed of a local area, with the
ramifications that social orders that worth and regard ladies are leaned toward the divine being
" In youth a female should be dependent upon her dad, in youth to her significant other, when her
ruler is dead to her children; a lady should never be free." -
Manusmriti This
statement frames the phases of reliance expected of ladies all through their lives, like the opinion
communicated in the Arthashastra. It highlights the male centric assumptions about ladies' jobs
and commitments inside the familial and cultural structure " Ladies
have no business with the texts of the Veda; hence is the law completely settled. Having
response to three Vedas, (even) without an instructor, and not wedding again is the educating of
the law .”
- Manusmriti This
statement mirrors the limitation forced on ladies with respect to their admittance to Vedic texts
and the accentuation on widowhood as a condition of somberness and devotion. It delineates the
gendered division of strict information and practices in old Indian culture, with ladies being
barred from specific holy texts and ceremonies. These
statements from the Manusmriti give knowledge into the social and social standards that
represented the position and treatment of ladies in old Indian culture. They mirror the
progressive and man centric construction of that time, with ladies expected to be subordinate to
male power figures and satisfy endorsed jobs inside the family and local area.

Conclusion
In glancing back at the existences of ladies in old India, it resembles looking through a
kaleidoscope of encounters — rich, changed, and some of the time confusing. They resided in a
world profoundly saturated with custom and organized by customs that frequently positioned
them in compliant jobs. However, in the midst of these requirements, ladies' lives were dynamic
with snapshots of mental fortitude, versatility, and calm rebellion.
Inside the limits of their homes, ladies were the foundation of everyday life. They were moms
and spouses as well as nurturers and managers of custom, winding around the structure holding
the system together with their consideration and shrewdness. In numerous families, they used
impressive impact, forming choices and directing their families through the rhythmic movement
of regular daily existence.
Notwithstanding common standards that restricted their opportunity, ladies tracked down pockets
of chance to put themselves out there. Some sought after information, participating in scholarly
pursuits and philosophical conversations, but inside the bounds of endorsed jobs. Others, through
sheer assurance and expertise, cut out specialties for themselves in fields like administration,
medication, and, surprisingly, profound authority.
In any case, recognizing the shadows that lingered over their lives would be neglectful not.
Rehearses like youngster marriage, endowment, and the inclination for male posterity cast a dim
pall, frequently denying ladies of their organization and exposing them to inconsistent treatment.
The severe sets of rules, which directed their way of behaving and shortened their opportunities,
now and again felt like shackles that obliged their desires
However, in the midst of these difficulties, ladies in old India showed surprising strength. Their
accounts, however frequently consigned to the edges of history, help us to remember their
solidarity and relentlessness even with affliction. As we ponder their lives, we are helped to
remember the need to respect their inheritance, to commend their victories, and to keep taking a
stab at an existence where each lady's true capacity can thrive, unrestricted by the limits of the
past.