Woman and Vedas
Woman and Vedas
In Sanatana Dharma, firstly you are identified as soul, your gender doesn't play any role here.
There is one frequent example of Mata Kausalya(mother of Sri Rama) who recite vedic hymn:
सा क्षौम वसना ह्ऱ्ष्टा नित्यम् व्रत परायणा |
अग्निम् जुहोति स्म तदा मन्त्रवत् क्ऱ्त मन्गला || २-२०-१५
Kausalya, who was interested to practise religious vows regularly was appearing auspiciously by wearing a white silk sari and gladly performing sacrificial ceremony in a sacred fire, by reciting vedic hymns.
In addition, Valmiki Ramayana: Ayodhya Kanda - Sarga 25 also contains such verses:
इति माल्यैः सुर गणान् गन्धैः च अपि यशस्विनी || २-२५-२६
स्तुतिभिः च अनुरूपाभिर् आनर्च आयत लोचना |
Uttering thus, the illustrious Kausalya having large eyes, worshipped troops of divinities with garlands , sandal paste and befitting hymns of praise.
ज्वलनम् समुपादाय ब्राह्मणेन महात्मना || २-२५-२७
हावयामास विधिना राममङ्गलकारणात् |
Duly procuring fire, she caused oblation to be poured into it, as per the direction of a high souled brahmana for the purpose of Rama's well- being .
इति पुत्रस्य शेषाश्च कृत्वा शिरसि भामिनी || २-२५-३६
गन्दांश्चापि समालभ्य राममायतलो चना |
ओषधीम् च अपि सिद्ध अर्थाम् विशल्य करणीम् शुभाम् || २-२५-३८
चकार रक्षाम् कौसल्या मन्त्रैः अभिजजाप च |
saying so, Kausalya, the large eyed proud woman placed some unbroken rice grains on her son's head, smeared varieties of sandal pastes over his body, fastened about his wrist by way of an amulet, a herb called Visalyakarani(so called because it helps in painlessly extracting an arrow stuck into one's body )which is efficacious and auspicious and muttered sacred hymns in order to enhance its virtue.
According to the Harita Dharmasutra of the Maitrayaniya commentary of Yajur Veda, women can be classified into two types: (dvi vidha striyah, brahmavadinyah sadyovadhvas ca, tatra brahmavadini namupanayana magnindhanam svaghre bhikshacharyeti).
The first type of women mentioned in this Dharma sutra is the category of the brahma vadinis, those who choose to dedicate their lives to the study, practice and teaching of Vedic knowledge and Brahman realization. These transcendental and powerful women are not required to marry and raise children, although there is no rule that forbids them to do so, even later in life. Tradition offers the examples of Visvavara, Ghosha, Sikata, Nivavari, Apala and Visvavara from the family of Atri, Angirasi Sarasvati from the family of Angirasa, Yami Vaivasvati, Sraddha, Ghosha, Surya, Indrani, Urvasi, Sarama, Juhu and Paulomi Saci, who are associated to the mantras of Rig Veda.
Another famous brahma vadini, Lopamudra, was famous for her deep knowledge of Sanskrit and Tamil. The meaning of her name is "completely absorbed in the Self", and we find her in the category of the Brahmavadhini Rishi-patnis, because she became the wife of Agastya Rishi. Two mantras of the Rig Veda (1.179.1-2) are attributed to her.
It is said that some Vedic scholars named their literary work from their wives or daughters, as in the case of the Vedanta commentary called Bhamati and the mathematic treatise called Lilavati. However, we cannot dismiss the possibility that such texts have in fact been written or composed by the women whose names they bear, because there is no specific documentation for the authorship of these works.
The Rig Veda suktas 10-134, 10-39,10-40, 10-91, 10-95, 10-107, 10-109,10-154, 10-159, 10-189 are explicitly feminine in origin; the book 14 of Atharva Veda and various sections in several more books are attributed to Rishikas or "female Rishis". The Vac sukta (Rig Veda 10.125), focusing on the very revelation of the Vedas, is attributed to the Rishika Vagambhrina. The entire book of Atharva Veda concerning domestic rituals, marriage etc, is attributed to a Rishika. Many parts of the other 19 books are attributed to women, and the rituals described as specifically called strikarmani, ceremonies specifically celebrated by women.
The ritual texts of the Vedas offer a list of the Rishikas to whom the student must offer his homage during the learning of the divine texts - for example the Ashvalayana Grhyasutra (3.4.4) and Shankhayana Grhyasutra (4.10) that list female Vedic gurus, such as Sulabha Maitreyi and Vadava Prathiteyi. Some Vedic texts present women as authorities on the details of the Vedic rituals; for example the Aitareya Brahmana 2.9 quotes the opinion of Kumari Gandharva-grihita on the ritual of Agnihotra (the daily celebration of the fire sacrifice).
Some texts are specifically destined to be recited by women - like the mantras of the Madhyandina Yajurveda (5.17, 3.44-45 etc), the Apastambha dharmasutras (2.2.29.11-15) and the Srauta sutras on the Vedic ceremonies. Also many mantras from the Yajur Veda (for example Sukla 5.17) are specifically meant to be recited by women. Even when men recited the other slokas, the presence of women was implicit: the recitation of the Sama Veda is intended to be accompanied by the music of the instruments played by women.
In Kena Upanishad, Uma Brahmavidya appears to dissipate Indra's ignorance with her teachings: apparently Adi Shankara saw this discourse as very important, because he wrote no less than two different and subsequent commentaries on this one text.
The girls called brahma vadini underwent the vows of brahmacharya and the upanayana samskara just like boys, beginning the performance of the Agnihotra (daily fire sacrifice) and the veda-adhyayana (daily study of Vedic scriptures) at a very young age, with the only difference that - due to their generally more delicate physical structures - girls were not required to observe the strict rules of austerities prescribed for males. Therefore they were allowed to to spend their brahmacharya period in the home of their own father or in the home of other relatives, receiving a private tuition and obtaining their bhiksha (ritual alms) from family members rather than from strangers. This is also confirmed in another text (now lost) quoted by other commentators/ writers with the title of Yama-dharmashastra.
Still in post-Vedic times, Panini wrote that girls attend Vedic schools called charanas (4.1.63) and that sometimes they reside in hostels or chhatri-sala (6.2.86) for the purpose of their studies. According to the grammarian Katyayana (4.1.14, 6.1.92), who lived after Panini, one of such schools was very famous because of the grammar course by Apisali, an illustrious grammarian who lived before Panini. In his Mahabhasya (2.206) Patanjali mentions a school where female students learn the Mimamsa philosophy and makes a distinction between beginner and advanced students, respectively defined by the terms adhyetri and manavika (4.193, 2.249).
In the Mahabharata we see Savitri and Amba performing the Agnihotra, the fire sacrifice, by themselves and on their own right. This tradition is confirmed in the Gobhila Grihasutra (1.3.15) and in the Asvalayana Grihasutra (1.9), that quotes the famous female teacher Vadava Pratiteyi (3.4.4). In Ramayana we see Kausalya, Sita and Tara (respectively wives of Dasaratha, Rama and Sugriva) independently performing the Agnihotra.
There are a Number of answers quoting from > Smrithis < Composed by Human Saints /Sages /Seers to the effect =>“that women are allowed to learn and chant the Vedas”<=
To Supplement and Complement the Answers >Here are a Couple of Verses, from the >”VERY VEDHA ITSELF” < that “that women are allowed to learn and chant the Vedas”<=
The Question is>Whether Women are allowed to learn and Chant>VEDHAM<?
The Answer is > VEDHAM itself Talks about Vedhic Women Scholars <
Sukhla Yajur Vedham > Gjnaana Khaandam > Brhad Aarnayaka Upanishad >
पृच्छ गार्गीति सा होवाच यदूर्ध्वं याञ्जवल्क्य दिवो यदवाक पॄथिव्या यदन्तरा द्यावा पृथ्वि यद भूतं च भवच भविष्यच्चे त्याचक्षते कसमिगूँ सतदोतं च प्रोतं चेति
Pruchcha Gaargi Ithi => “ Saa Hovaacha Yadhoorthvam Yagjnavalkya Divo Yad Vaak Prthviyaa Yad Antharaa Dhyaavaa Prthvi -Ime Yad Budham cha Bhavacha Bhavishyachcheth Thyaachakshathe Kasmigum Sthadhotham cha Prothanj Chethi
(The following are all there in another Text >Sarvaanukramaanika <> Just to Introduce Madam Gaargi ,to the viewers of QUORA >daughter of the Sage Vachaknu >she having expressed her desire not to get married and remain a Spinster > Spending her life in the inquiry & Learning of BrahmaN (Brahma Vichaaram & Brahma Gjnaanam ) and Sharing her knowledge (“Brahma Vaadhin”) > Swaadhyaaya Pravachnaabhyaam Nah Pramathi Thavyam (Thiththri Upanishad) > Learning VEDAM and Sharing the Knowledge is Prime Duty >>>>>full life devoted to Religious Service< a great Expert in Poorva Meemaamsa, ( the text mentions >Poorva Meemaamsa is as ab·struse >/abˈstro͞os,əbˈstro͞os/adjective>difficult to understand; ). as Algebra
NOW > coming to the translation of the VEDHIC verse of Btahadhaaranyaka upanishd >Madam Gargi asks > “O! the Superior Scholar (in Vedhantha) Yagjnavalkya Ji ! Which is far above (Ambas) and far below the Earth (Maraa) in Space and at the same time filling the Space in between (Mareechi) “? -Which is Eternally present in the past /in Present and in Future ? and how is it in Length/Breadth/heght Stabilized ( Interwoven) ?
Ambas /Maraa/and Mareechi (English meaning ,I have already given above) are NOT in the Vedhic Verse under discussion ,but in the Rig Vedha > Aithareya Upanishad -1–1–2 & 3 >
My “Assignment” is NOT to continue the details of the debate between Yaagjnavalkyaa and Gaargi Vachanakvi /my assignment is to answer this Specific Question
Now Just Close your Eyes for a Couple of minutes & Visualize the Scenario > The Panoramic scene > Huge hall of the Emperor of Mithila >Janaka Maha Raja >His Raja Guru Sadhaanandha / Ishta Guru Ashta Vakra / Vedhantha Guru Yaagjnavalkyaa > All Lions /Tigers /Elephants of Vedham & Vedhaantham are seated > Two female Lionesses are also Seated with respect / honour and Dignity > Gaargi & Sulabha Maithreyi ?Gaargi is NOT asking a Question > She debates with Yagjnavalkyaa On > AKSHARA BRAHMAM < Her perspective Poorva Meemaamsa and Yagjna Valkya’s perspective > VEDHANTHA<
(a) Her Name is mentioned in Brahad Aaranyaka upanishad /
(b) She debates a Point from VEDAM > Karma Khaandam Vs Gjnaana Khaandam > Brhad aaranyaka Upanishad -3–8- 6 & 7- Sulhla Yajur Vedham > She is physically there and she knows it
( c) Yagjna valkya argues from the point of view of Ththri Upanishad-Krishna Yajur Vedam > She follows the debate - means > she knows Krishna yajur Vedham also
(d) In the course of debate > Ambas /Mara/ Mareechi /Aapa are HEARD > which means she is conversant with Aihareya upanishad -Rig Vedam also
(d) I have NO evidence about her knowledge of SAAMA Veda > Such a great expert should know > taken for granted
(e) SO madam Gargi /Madam Sulabha Maithreyi ( her name and her questions to Yagjnavalkya are there in chapter -2) / and Madam Vaadhavaa Praathitheyi > Third member of the TEAM > Three Musketeers < should also be a Vedha kama Khanda Exprt
This “Period” and All has NO relevance
Some answer mentions about these WOMN >Brahma Vaadhins & Saadhya Vathus
Another answer mentions about Madam Ubhaya Bharathi (800.A.D.)
So till about 12th Century HINDU LADIES were Super Experts in VEDAM & VEDHANHAM
When the Invasions of MAUDERS started in 12th Century > Ladies were considered as “ Commodities” to be pysically carried away for Exploitation / Then Ladies were asked to go “In Hybernation” /”Away from Lime-light” for almost SIX centuries > till around 18th century
NOW THE CLUTURE NEED TO BE REVIVED to its PRESTINE GLORY AGAIN
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Sukla Yajurveda (XXVI. 2).
यथेमां वाचं कल्याणीमावदानि जनेभ्यः।
ब्रह्मराजन्याभ्यां शूद्राय चार्याय च स्वाय चारणाय॥
Yajurved 26.2:
"The
way I gave this knowledge of Vedas for benefit of all humans, similarly
you all also propagate the same for benefit of Brahmins, Kshatriyas,
Shudras, Vaishyas, Women and even most downtrodden. The scholars and the
wealthy people should ensure that they not deviate from this message of
mine."
Swami Vivekananda
—
Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority
from this Veda of ours that everyone has not the right to it? The
Purânas, no doubt, say that a certain caste has the right to such and
such a recension of the Vedas, or a certain caste has no right to study
them, or that this portion of the Vedas is for the Satya Yuga and that
portion is for the Kali Yuga. But, mark you, the Veda does not say so;
it is only your Puranas that do so. But can the servant dictate to the
master? The Smritis, Puranas, Tantras — all these are acceptable only so
far as they agree with the Vedas; and wherever they are contradictory,
they are to be rejected as unreliable. But nowadays we have put the
Puranas on even a higher pedestal than the Vedas! The study of the Vedas
has almost disappeared from Bengal. How I wish that day will soon come
when in every home the Veda will be worshipped together with Shâlagrâma,
the household Deity, when the young, the old, and the women will
inaugurate the worship of the Veda!
In the tenth chapter comes a peculiar hymn — for the sage is a woman — and it is dedicated to the one God who is at the background of all these gods. All the previous hymns are spoken in the third person, as if someone were addressing the deities. But this hymn takes a departure: God [as the Devi] is speaking for herself. The pronoun used is "I".
"I am the Empress of the Universe, the Fulfiller of all prayers." (Vide “Devi Sukta”, Rig-Veda 10.125)
This
is the first glimpse of women's work in the Vedas. As we go on, we find
them taking a greater share — even officiating as priests. There is not
one passage throughout the whole mass of literature of the Vedas which
can be construed even indirectly as signifying that woman could never be
a priest. In fact, there are many examples of women officiating as
priests.
Then
we come to the last portion of these Vedas — which is really the
religion of India — the concentrated wisdom of which has not been
surpassed even in this century. There, too, we find women preeminent. A
large portion of these books are words which have proceeded from the
mouths of women. It is there — recorded with their names and teachings.
There
is that beautiful story of the great sage Yâjnavalkya, the one who
visited the kingdom of the great king Janaka. And there in that assembly
of the learned, people came to ask him questions. One man asked him,
"How am I to perform this sacrifice?" Another asked him, "How am I to
perform the other sacrifice?" And after he had answered them, there
arose a woman who said, "These are childish questions. Now, have a care:
I take these two arrows, my two questions. Answer them if you can, and
we will then call you a sage. The first is: What is the soul? The second
is: What is God?" ( Brihadâranyaka Upanishad 3.8.1.-12.)
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ChantingVedas without knowingtheir meaning
Vedas are not advisable at all for “chanting”, casual or otherwise, for anyone, beginner or otherwise.
Vedas are highly esoteric, terse, archaic, recondite, extremely contextual, mystical texts containing deep metaphysics and philosophy expressed through intricate symbolism.
Vedas are meant to be studiously and seriously understood with extreme care, caution and shraddhā (श्रद्धा) (desire to experience truth) from authentic traditional Hindu sources (such as traditional vedācārya and commentaries). In the hands of inauthentic sources and translations, they can be easily misinterpreted and rendered useless.
As the great Vedic etymologist Yāskācārya says in his Niruktam (1.18):
स्थाणुरयं भारहारः किलाभूदधीत्य वेदं न विजानाति योऽर्थम् ।
योऽर्थज्ञ इत्सकलं भद्रमश्नुते नाकमेति ज्ञानविधूतपाप्मा ॥
“One who merely recites the Veda without knowing its meaning is like a load-carrying dead-weight. One who understands Veda attains all prosperity and reaches heaven, having shaken off sins by knowledge.”
यद् गृहीतमविज्ञातं निगदेनैव शब्द्यते । अनग्नाविव शुष्कैधो न तज्ज्वलति कर्हिचित् ॥
“The Veda that is received without understanding and is merely chanted, is like fuel being put into an extinguished fire - it does not burn and is useless.”
This same message is expressed in a mantra of Rig Veda (10.71.4):
उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशतीः सुवासाः ॥
“One person may not see the sacred meaning even while seeing, another may not hear it even while hearing. It may reveal itself to another one just as a beautifully decorated wife reveals herself only to her husband.”
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Rig Veda 5;61;6— 8:
uta tvā strī śaśīyasī puṁso bhavati vasyasī | adevatrāda rādhase || 6 ||
vi yā jānāti jasuriṁ vi tṛṣyantaṁ vi kāminam | devatrā kṛṇute manaḥ || 7 ||
Translation: – “Yea many a woman is more steady and better than the man who turns away from the Gods, and serves not others. She who assists the weak and the worn, the person who thirsts and is in want; she sets her mind upon the gods.”
Sayana Comments — The wife and the husband being equal halves of one substance are equal in every respect, both should join and take equal part in all work - religious or secular.
The wedding blessing:–
sa̱mrājñī̱ śvaśu̍re bhava sa̱mrājñī̎ śvaśru̱vāṁ bha̍va |
nanā̎ndari sa̱mrājñī̎ bhava sa̱mrājñī̱ adhi̍de̱vṛṣu ||
Be an empress over your father-in-law, an empress over your mother-in-law, be an empress over your husband's sisters, and an empress over his brothers too. (RV.10.85.46)
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There are many examples in modern India where women recite and study Vedas. In February 2019, a group of 121 ladies chanted and recited Vedas for 2 hours without break as part of Maha Rudrabhiskeham in Srikakulam, Andhra Pradesh. This was the first time in history that 121 women recited Vedas without break for 2 hours. This event bagged 5 world records. This was an attempt to prove that chanting Vedas by women is not wrong.
https://www.youtube.com/watch?v=M_OXqh7nwe0
Vedic recitation and woman
I have collected this from various sources like Quora and other sources
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