NCERT Textbook References Manusmriti to Illustrate Women’s Status in the Vedic Era
The National Council of Educational Research and Training (NCERT) has introduced a new social science textbook for Class 9 students, which draws upon ancient texts to shed light on the position of women in early Indian society. The book references a verse from the Manusmriti to highlight the respect accorded to women during the Vedic period, while also acknowledging that their social standing underwent significant transformations—and at times, setbacks—over the centuries.
A Glimpse into the Vedic Age
In a chapter titled “State and Society Until 1000 CE,” the textbook observes that the Vedic era is frequently characterized as a time when women occupied a distinguished and respected position within the social framework. According to the text, women of that period had access to education and knowledge, participated in select religious ceremonies alongside men, and were present at public gatherings. The Rigveda, one of the oldest known texts, is credited with hymns attributed to female sages, including notable figures such as Apala, Vishvavara, Ghosha, and Lopamudra.
The textbook further notes that the tradition of revering women persisted in texts composed after the Vedic age. To illustrate this point, it quotes Manusmriti 3.56, which states: “Where women are honored, the deities are pleased; where they are not respected, all sacred rites prove futile.” This verse underscores the cultural importance placed on the dignified treatment of women in ancient Indian thought.
Women’s Contributions Across Domestic and Public Spheres
The Manusmriti, an ancient Sanskrit treatise dealing with social and legal principles, has long been a subject of scholarly debate, particularly regarding its views on caste and gender. However, the textbook clarifies that the status of women was not static; it fluctuated in response to changing social and political circumstances across different periods. Despite these shifts, women remained consistently active in various domains, including household management, agriculture, handicrafts, and religious observances.
The chapter emphasizes that women in ancient times were not confined to passive roles. Literary works from the Gupta-Vakataka era, for instance, describe women who were well-educated and skilled in the arts. Inscriptions and historical records also reveal that several queens played pivotal roles in governance and the patronage of religious activities. One prominent example cited is Prabhavati Gupta, a ruler of the Vakataka dynasty. Similarly, Sangam literature portrays women as active contributors to both social and economic life.
Social Identity in Early Vedic Society
The textbook also addresses the nature of social identity in the early Vedic period, suggesting that it was not rigidly determined by birth. Instead, social standing was shaped by a complex interplay of factors, including ethnicity, regional affiliation, language, occupation, and cultural ties. The book points to evidence from the Rigveda that indicates occupational diversity even within a single family. It quotes a hymn that declares: “I am a poet; my father is a physician; my mother is a grain miller.”
This depiction challenges the notion of a strictly hierarchical society and suggests a more fluid social landscape in the early Vedic era.
The Evolution of the Varna System
Over time, society came to be organized around four varnas—Brahmins, Kshatriyas, Vaishyas, and Shudras—each associated with specific roles. However, the textbook argues that these categories were not initially conceived as rigid social divisions. Rather, they were understood as functional classifications based on people’s duties and responsibilities. The varna system, in its early form, was intended to allocate tasks within society rather than to segregate individuals into fixed hierarchies.
The book explains that the concept of varna was rooted in a value system that prioritized knowledge, followed by political power and material wealth. It also references the Buddhist text Sutta Nipata to reinforce the idea that social prestige was linked to one’s actions rather than one’s birth.
Varna and Jati: Not Always Inflexible
Drawing on ancient sources, the textbook asserts that no person is born into a state of untouchability; rather, it is one’s deeds that define one’s standing. A Brahmin, for example, could fall from grace through wrongful actions. The chapter further notes that over time, intercommunity marriages and the blending of regional customs contributed to the emergence of a more intricate social system known as jati.
While the number of varnas remained fixed at four, there was no such limitation on the number of jatis. As new social groups and professions emerged, the number of jatis expanded accordingly. The textbook emphasizes that varna and jati were “not always rigid social categories,” citing examples of rulers from diverse backgrounds and inscriptions from later periods that provide evidence of occupational mobility.
This nuanced portrayal offers students a more layered understanding of ancient Indian society, moving beyond simplistic narratives to acknowledge its complexity and evolution over time.
