Vratyas- the Hippies of Vedic times?

August 3, 2008

(I am giving the artilce here - moderator0

Who were the Vratyas - the searching wanderers?

Every

civilization has certain unique features, which differentiate it from

the rest. Indian civilization is distinguished by its resilience;

continuity with change; and its diversity. The composite fabric of Indian civilization is woven with strands and shades of varying textures and hues.

Rig

Veda repeatedly refers to the composite character of its society and to

its pluralistic population. It mentions the presence of several

religions, cults and languages; and calls upon all persons to strive to

become noble parts of that pluralistic society.

The

pluralistic character of that society was characterized not merely by

its composition but also by the divergent views held by its thinkers.

There were non -conformists and dissenters even among the Vedic

philosophers. In addition, there were individuals and groups who were

outside the pale of the Vedic fold; and who practiced, perhaps, the

pre-Vedic traditions and rejected the validity of the Vedas and its

rituals.

The

prominent among such dissenters and rebels were the Vratyas. They were

an atrociously heterogeneous community; and defied any sort of

definition. Even to this day, the meaning of the term Vratya is

unclear; and is variously described. The amazing community of the

Vratyas included magicians, medicine men, shamans, mystics,

materialists, mendicants, wandering madmen, roaming- footloose

warriors, mercenaries, fire eaters, poison swallowers , libidinous

pleasure seekers and wandering swarm of austere ascetics.

Some

of them were monstrous, violent and erotic; while some others were

refined and austere; and a lot others were just plain crazy. It was a

random assortment of nuts and gems.

The

Rig Veda mentions Vratyas about eight times (e.g. 3:26:6; 5:53:11;

5:75:9; 9:14:2); and five groups of the Vratyas are collectively called

pancha-vrata (10:34:12).The Atharva Veda (15th kanda) devotes an entire hymn titled vratya- suktha to the " mystical fellowship " of theVratyas. The Tandya and Jaiminiya Brahmanas too talk about Vratyas; and describe a sacrifice called Vratya-stoma, which is virtually a purification ritual.

The Rig Veda, generally, employs the term Vratyas to denote: breakaway group oran

inimical horde or a collection of men of indefinite number; living in

temporary settlements.The Atharva- Veda too, uses the word in the sense

of a stranger or a guest or one who follows the rule; but, treats it

with a lot more respect. Apparently, the perceptions changed a great

deal during the intervening period.

The Jaiminiya Brahmana (2:222) describes the Vratyas as ascetics roaming about themselves in an intoxicated state. The Tandya (24:18) however addresses them as divine-Vratyas (daiva vai vratyah). The Vajasaneyi-samhita

refers to them as physicians and as guardians of truth. They seem to

have been a community of ascetics living under a set of strange

religious vows (Vrata).

Interestingly, Shiva â€“Rudra is described as Eka â€“Vratya (AV 10.8.1.9.1).

The Atharva Veda (15.2.a) makes a very ambiguous statement: " Of him in the eastern quarter, faith is the harlot, Mitra the Magadha, discrimination is the garment, etc....." in the southern quarter Magadha is the mantra of the Vratya; in the other two quarters Magadha is the laughter and the thunder of the Vratya. (Mitra, maAtm, hasa and stanayitnii). It is not clear what this statement implies.But it is taken to mean that the Magadha tribes were friends, advisers and thunder (strong supporters) of the Vratyas.

The

implication of this is rather interesting. The breakaway group from

among the Vedic people (including the pre Vedic tribes), that is, the

dissenting Vratyas left their mainland and roamed over to the East; and

ultimately settled in the regions of Magadha, where they found friends

and supporters. The reason for that friendly reception appears to be

that the Magadha tribes in Eastern India were not in good terms with

the Vedic people in the Indus basin; and saw no difficulty in

accommodating the Vratyas. And, more importantly, the Magadhas did not

follow or approve the Vedic religion; and they, too, just as the

Vratyas, were against the rites, rituals and sacrifices of the Vedic

community.

The

Vratyas roamed about, mostly, in the regions to the East and North-west

of the Madhyadesha, that is, in the countries of Magadha and Anga. They

lived alone

or in groups, away from populated areas. The dialect spoken by the

Vratyas was Prachya, the source of the languages of Eastern India.

[According

to Mahamahopadhyay Haraprasad Sastri,the vast territory to the South of

the Ganga and North of the Vindhya ranges extending from Mudgagiri

(Monghyr) in the East to the Charanadri (Chunar) in the West was called

the land of Magadha tribes. TheAnga region was around Bhagalpur area.]

The Kesi-suktha of Rig Veda (10:13:6) and vratya- suktha Atharva Veda (15th kanda), carry graphic descriptions of these magis, the Vratyas.

They were distinguished by their black turbans (krishnam ushnisham dharayanti), a set of round ornaments for the ears (pravartau),a jewel (mani) hanging by the neck, rows of long necklaces of strange beads swinging across the chest , two(dvi) deer-skins tied together for lower garment, and sandals for the feet (upanahau), so on. They wore long and often matted hair (kesi).They used a peculiar type of reclining seats (asandi) - [i am not sure what that seat was.]

They did not care either for the rituals or for initiations (adhikshitah); and not at all for celibacy (Na hi brahmacharyam charanthi).They did not engage themselves in agriculture (Na krshim) or in trade (Na vanijyam).They behaved as if they were possessed (gandharva grithaha) or drunk or just mad.

The

Vratyas were a part of the Vedic society, but lived at its fringe. They

seemed to have no regard for the Vedas and to the practice of yajnas

(fire-cult); and resisted imposition of locally accepted patterns of

behavior. They followed their own cult-rules and practices. They were

obviously the rebels of the Vedic age; and had scant respect for the

establishment. They drifted far and wide; roamed from the Indus valley

to banks of the Ganga. They were the wandering seekers. In a manner of

speaking, Vratyas anticipated the Hippies of the 1960s by thousands of

years. [The Vratyas appeared to be more purposeful and creative, in

comparison.]

The

scholars generally believe, what has come down to us as Tantra is, in

fact, a residue of the cult-practices of the Vratyas. The Tantra, even

to this day, is considered non-Vedic, if not anti-Vedic.

The Atharva Veda (Vratya Kanda)

mentions that Vratyas were also a set of talented composers and

singers. They found they could sing a lot betterâ€”and probably hold the

notes longerâ€”if they practiced what they called pranayama, a type of breath control. They even attempted relating their body-structure to that of the universe.

They learnt to live in harmony with nature. There is, therefore, a

school of thought, which asserts, what came to be known as Yoga in the

later periods had its roots in the ascetic and ecstatic practices of

the Vratyas. And, the Vratyas were, therefore, the precursors of the

later ascetics and yogis.

It

is said, the theoretical basis for transformation of cult-practices

into a system (Yoga) was provided by the Samkhya School. Tantra thus

yoked Samkhya and Yoga. Over a long period, both Samkhya and Yoga

schools merged with the mainstream and came to be regarded as orthodox (asthika)

systems, as they both accepted the authority of the Vedas. Yet, the

acceptance of Samkhya and Yoga within the orthodox fold seems rather

strained and with some reservation, perhaps because the flavor -the

sense of their non-Vedic origin rooted in the Vratya cult practices of

pre Vedic period â€“ that still lingers on.

The

Samkhya school, in its earlier days, was closely associated two other

heterodox systems, i.e., Jainism and Buddhism. In a historical

perspective, Samkhya-Yoga and Jainism - Buddhism were derived from a

common nucleus that was outside the Vedic tradition. And, that nucleus

was provided by the Vratya movement.

Interestingly,

Arada Kalama, the teacher of Gotama who later evolved in to the Buddha,

belonged to Samkhya School. Gotama had a teacherfrom the Jain tradition too; he was Muni Pihitasrava a

follower of Parsvanatha. The Buddha later narrated how he went around

naked, took food in his palms and observed various other rigorous

restrictions expected of a Sramanaascetic.

The Buddha followed those practice for some time and gave them up, as

he did not find merit in extreme austerities. The

Buddha, the awakened one, was a Yogi too. His teachings had elements of

old-yoga practices such as askesis (self- discipline), control,

restraint, release and freedom. The early Buddhism, in fact, preserved

the Yogi â€“ ideal of Nirvana.

Thus,

the development of religions and practices in Eastern regions of India,

in the early times, was inspired and influenced - directly or otherwise

â€“ by the Vratyas.

Some of the characteristics of the Vratya-thought found a resonant echo

in Jainism and Buddhism. Just to mention a few: Man and his development

is the focal interest; his effort and his striving is what matters, and

not god's grace; the goal of human endeavor is within his realm; a man

or a woman is the architect of one's own destiny ; and there is nothing

supernatural about his goals and his attainments. There was greater

emphasis on contemplation, introspection, pratikramana (back-to-soul),; and a deliberate shift away from exuberant rituals and sacrifices seeking health, wealth and happiness.

The

Vratya was neither a religion, nor was it an organized sect. It was a

movement seeking liberation from the suffocating confines of the

establishment and searching for a meaning to life and existence. The

movement phased out when it became rather irrelevant to the changed

circumstances and values of its society. The Vratyas, the searching

wanderers, the rebels of the Rig Vedic age, faded in to the shadowy

corners of Vedic religion, rather swiftly; yet they left behind a

lingering influence on other systems of Indian thought.

*****

The

Jain tradition claims that it existed in India even from pre- Vedic

times and remained unaffected by the Vedic religion. It also says, the

Jain religion was flourishing, especially in the North and Eastern

regions of India, during the Vedic times.

Because

of the basic differences in their tenets and practices, the two

traditions opposed each other. As a part of that on going conflict,

certain concepts and practices appreciated by one religion were

deprecated by the other. The term Vratsa was one such instance.

Vratya

has a very long association with Jainism; and its connotation in

Jainism is astonishingly different from the one implied in the Vedic

tradition where it is employed to describe an inimical horde. On the

other hand, Vratya in Jainism is a highly regarded and respected term.

The term Vratya, in the Jaina context, means the observer of vratas or vows. Thus,

while the Vedic community treated the Vratyas as rebels and outcasts,

the tribes in the eastern regions hailed Vratyas as heroes and leaders.

The

Vedic and the Jain traditions both glorify certain Kings who also were

great religious Masters. In the Hindu tradition, Lord Rsabha - son of

King Nabhi and Merudevi, and the ancestor of Emperor Bharata (after

whom this land was named Bharatavarsha) is a very revered

figure. The Rig Veda and Yajur Veda, too, mention Rishabhadeva and

Aristanemi. According to the Jain tradition Rishabhadeva is the first

Tirthankara of the present age(avasarpini); and, Aristanemi is the twenty-second Tirthankara.

The Jain tradition refers to Rishabhadeva as Maha-Vratya, to suggest he was the great leader of the Vratyas.

Further,

the Mallas, in the northern parts of the present-day Bihar, were a

brave and warlike people; and were one of the earliest independent

republics (Samgha), until they were vanquished and absorbed

into the Magadha Empire, at about the time of the Buddha. The Mallas

were mentioned as Vratya - Kshatriyas.

Similarly,

their neighboring tribe, the Licchhavis who played a very significant

role in the history and development of Jainism were also called as the

descendents of Vratya-Kshatriyas. Mahavira was the son of a Licchhavi

princess; and he had a considerable following among the Licchhavi tribe.

The

Buddha too visited Licchhavi on many occasions; and had great many

followers there. The Licchhavis were closely related by marriage to the

Magadhas.

Pundit

Sukhlalji explains, the two ethnic groups of 'Vratva' and 'Vrsala'

followed non-Vedic tradition; and both believed in nonâ€‘violence and

austerities. He suggests that both the Buddha and Mahavira were

Kshatriyas of Vrsala group. He also remarks that the Buddha was known

as 'Vrsalaka'.

It

is not surprising that the Licchhavi, Natha and Malla clans of Eastern

India proved fertile grounds for sprouting of non-Vedic religions such

as Jainism and Buddhism.

Thus, both Buddhismand Jainismwere parts of the philosophic atmosphere prevailing in Magadha, around sixth century BC. Apart

from his philosophical principles, the Buddha's main contribution was

his deprecation of severe asceticism in all religions and acceptance of

a sensible and a rational approach to life.

The

nucleus for development of those non Vedic religion was, reputedly, the

ideas and inspiration derived for the Vratya movement.

****

In the mean time Vedic perception of Vratyas had undergone a dramatic sea- change.

Apasthamba

(ca. 600 BCE), the Lawgiver and the celebrated mathematician who

contributed to development of Sulbasutras, refers to Vratya as a

learned mendicant Brahmin, a guest (athithi) who deserves to

be welcomed and treated with respect. Apasthamba, in support of that,

quotes sentences to be addressed by the host to his guest from the

passages in Atharva Veda (15:10 -13).

According to Atharva Veda, Vratya is a srotriya, a student of the scriptures, (of at least one recension), and a learned person faithful to his vows (vratas). In summary, the passages ask:

"

Let the king , to whose house the Vratya who possesses such knowledge

comes as a guest , honor him as superior to himself, disregarding his

princely rank or his kingdom.

Let

him, to whose house the Vratya possessing such knowledge comes as a

guest, rise up of his own accord to meet him, and say "Vratya, where

didst thou pass the night? Vratya, here is water; let it refresh

thee.Vratya let it be as thou pleasest. Vratya, as thy wish is so let

be it done."

[From Hymns of the Atharva Veda, by Ralph T.H. Griffithâ€¦Hymn x and xi of Book 15]

http://www.sacred-texts.com/hin/av/av15011.htm

It is not clear what brought about such amazing transformation of its perception, in the later Vedic period.

*****

The

term Vratya acquired a totally different meaning by the time of the

Dharma Shastras. Manu Smruti (dated around third or second century BCE)

states that, if after the last prescribed period, the twice-born remain

uninitiated, they become Vratyas, fallen from Savitri. (Manusmriti: verse II.39)

Manusmriti (verse X.20) also informs that those whom the twice-born

( Brahmin , Kshatriya and Vaishya ) beget on wives of equal caste, but

who, not fulfilling their sacred duties, are excluded from the Savitri

(initiation), must also designate by the appellation Vratyas.

The samskara of initiation or upanayana (ceremony of the thread) was considered essential for the dvijas (the

twice-born). Manusmriti mentions the recommended age for upanayana and

for commencing the studies. It also mentions the age before which these

should take place.

In

the eighth year after conception, one should perform the initiation

(Upanayana ceremonies of sacred thread) of a Brahmana, in the eleventh

year after conception (that) of a Kshatriya, but in the twelfth year

that of a Vaisya. (MS: II.36)

The

initiation of a Brahmana who desires proficiency in sacred learning

should take place in the fifth year after conception, that of a

Kshatriya who wishes to become powerful in the sixth, and that of a

Vaisya who longs for success in his business in the eighth.(Ms: II.37)

The

time for the Savitri initiation of a Brahmana does not pass until the

completion of the sixteenth year (after conception), of a Kshatriya

until the completion of the twenty-second, and of a Vaisya until the

completion of the twenty-fourth. (MS: II.38)

After

those (periods men of) these three (castes) who have not received the

sacrament at the proper time, become Vratyas (outcastes), excluded from

the Savitri (initiation) (MS. II.39)

Oddly,

the insistence on upanayana and making it compulsory seems to have come

into vogue in the post-Upanishad period. During the Atharvana period,

initiation was regarded as second-birth; and was associated with

commencement of studies or as a requirement for performing a sacrifice.

The significance of the second birth in the Vedic time was, therefore,

largely, religious and not social. Not everyone was required to obtain

the Upanayana samskara. The upanayana was a voluntary ceremony for

those who wished to study or perform a sacrifice.

It

was only after the Grihya-sutras crystallized, upanayana turned into a

samskara, as a recognition of ones position in the social order.Some

scholars , however , suggest, Vratya does not necessarily denote a

person who has not undergone upanayana samskara; but, it refers to one

who does not offer Soma sacrifice or keep the sacred fire(agnihotra).

(http://www.sanathanadharma.com/samskaras/edu1.htm)

In

any case, during the period of Dharma sastras, those who did not adhere

to the prescriptions of the sastras and did not perform the prescribed

rites and ceremonies were termed Vratyas.There were, obviously, many people who didn't bother to follow the rules.

The smritis therefore, provided a provision for purification of the errant persons through a ritual (vratya stoma); and created a window for taking them back into the fold; and for rendering them eligible for all rites and rituals.

The

object of the entire exercise undertaken by the sastras, seemed to be

to build and preserve a social order, according to its priorities .But,

in the later periods these smaskaras lost their social significance,

entirely.

The social conditions deteriorated rapidly during the medieval

period. Even in the religious life, upanayana remained just a routine

ritual, often meaningless. Agnihotra vanished almost entirely.

In a way of speaking almost all of us are Vratyas, in terms of the smritis.

[.. Let me digress, here, for a little while.

In the Vedic era, women were initiated into the thread ceremony. It was essential for both sexes who wished to study [Atharwa Veda 11.5.18a, Satpatha Brahmana.1.2.14.13, and Taittariya Brahamana II.3.3.2-3]

Yama, a

Law-giver even prior to Manu, upheld education for women, but

stipulated the female students should not engage in begging their

meals, wearing deerskins or growing matted hair (as male students might

do) [VirS.p.402]

All that changed radically, for worse, during the period of Dharma sastras. The

woman lost the high status she once enjoyed in Vedic society. She lost

some of her independence. She became an object to be protected.

The

harsh prescriptions of the Dharma shatras have to be have to placed in

the context if its times, in order to understand why such changes came

about.

The

period after 300 B.C witnessed a succession of invasions and influx of

foreigners such as the Greeks, the Scythians, the Parthian, the Kushans

and others. The political misfortunes, the war atrocities followed by

long spells of anarchy and lawlessness had a disastrous effect on the

society. Fear and insecurity haunted the common people and householders.

Sons

were valued higher than the daughters because of the increased need for

fighting males, in order to survive the waves of onslaughts. It was

imperative to protect women from abductors. The then society deemed

it advisable to curtail women's freedom and movements. The practice of

early marriage perhaps came in as a part of those defensive measures.

The education of the girl child was no longer a priority. The Sastras

compromised by accepting marriage as a substitute for Upanayana and

education. The neglect of education, imposing seclusion and insecurity

that gripped their lives, had disastrous consequences upon the esteem

and status of women .The society in turn sank into depravity.

The

Manusmruti and other Dharmasastras came into being at the time when the

orthodox society was under dire threat and when it was fighting for

survival. The society had entered in to self preservation - mode. The

severity of the Dharma Shastras was perhaps a defensive mechanism, in

response to the threats and challenges thrown at its society.

Its

main concern was preserving the social order and to hold the society

together. Though the sastras pointed out the breaches in observance of

the prescribed code of behavior, it was more than willing to condone

the lapses, purify the wayward and naughty; and admit them back into

the orthodox fold. Further, It even readily took in under its fold the

alien hordes such as Kushans, Yavanas (Ionians or Greeks), Sakas

(Scythians) and others; and recognized them as Vratya - Kshatriyasâ€¦]

*****

To

sum up, Vratya in the early Rig Veda denoted an amorphous collection of

heterogeneous groups of pre- Vedic tribes and the rebels, the

dissenters from among the Vedic community, who rejected the Vedic

concepts and extrovert practices of rites, rituals and sacrifices

seeking from the gods gifts of health, wealth and glory. The Vratyas

turned in to nomads and drifters. The wandering seekers roamed the land

and finally settled down in the Magadha region, in the East, where they

found acceptance.

The

Vratyas appeared to be a set of extraordinarily gifted and talented

people, who brought fresh perspectives to life and existence; to the

relations between man and nature and between nature and universe. Their

innovative ideas spawned the seeds for sprouting of systems of thought

such as samkhya and Yoga. Those systems in turn inspired and spurned

the movement toward rationalism and man -centered - non Vedic religious

systems Jainism and Buddhism.

What

the Vratyas did, in effect, was they deliberately moved away from the

extrovert and exuberant rites and rituals; brought focus on man and his

relation with the nature and his fellow beings. Their scheme of things

was centered round reason (not intuition). They turned the mind

inwards, contemplative and meditative.

It

is clear that in the ancient times, the two religious systems â€“ one in

the Indus valley on the west and the other along the banks of the Ganga

in the east- developed and flourished independent of each other. Their

views on man â€“ soul â€“world - god relationships, differed significantly.

Because

of the basic differences in their tenets and practices, the two

traditions opposed each other. They seemed to have even stayed away

from each other. That, in a manner, explains why the Saraswathi is

referred over fifty times in the Rig Veda, while the Ganga hardly gets

mentioned.

Towards the later Vedic era something magical (chamathkar)

appears to have taken place. By the time of Atharvana period, the

concepts and perceptions of the two traditions seemed to have moved

closer.The later Vedic traditions recognized and appreciated and accorded Vratyas a place of honor.

The

interaction between the two systems heightened during the period of the

Buddha and Mahavira. In the later centuries, the texts of the orthodox

school (e.g. Brahma sutras, Yoga Sutra, Panini's grammar, Anu Gita

etc.) devoted more attention and space for discussing the Buddhist

principles, especially the theories relating to cognition.

The

shift towards East was symbolized by the transfer of the intellectual

capital of ancient India from Takshashila (Taxila) to Pataliputra

(Patna) and Nalanda, when Taxila was overrun by the invading Persians

(third century BCE).That provided an impetus not merely for fresh

activity within the orthodox schools , but also for greater interaction

with the heterodox religions.

Both

the traditions inspired, influenced and enriched each other over the

centuries; absorbing and complementing each others principles and

practices; and finally synthesizing into that fabulous composite

culture, the Indian culture.

That synthesis was symbolized when the post Vedic tradition hailed and worshipped its god Ganapathy with the joyous chant Namo Vratapataye â€“ salutations to the chief of the Vratyas.( Ganapaty-atharva-shirsha)

The

Dharmasastras mark a period of degeneration in the orthodox society, as

it reeled under the onslaught of hordes of successive invaders and

plunderers. The concerns of security and survival took precedence over

innovation, development and expansion. It became an inward looking

society seeking for right answers and remedies to preserve its form and

structure. It'went in to a self-preservation mode. Its society

metomophasized and shrank into a pupa: cautious and ultra conservative.

Vratya

then meant someone naughty and unmanageable. Yet, the society could ill

afford to abandon him to his whims and wayward manners. It was willing

to pardon, purify and welcome him back in to its fold, clasping him

dearly to its bosom. It was ready to accept even the foreigners as

its own.

Thereafter,

for a long period of time, the term Vratya went off the radar screen of

the Indian religious life; because the samskaras and their associated

disciplines had lost their sanctity and significance.

The only other occasions when Vratya came in to play , were in the context of the vratya stoma purifying ceremonies.

*.Vratya stoma ceremonies were performed before anointment and coronation of kings, in the middle ages. For instance, Shivaji went through Vratya stoma and upanayana ceremonies, on May 29, 1674, before he was crowned.

*. Even as late as in the 19th and early 20th centuries, the Hindus returning from foreign lands were purified through Vratya stoma.

*.Dr. S. Radhakrishnan stated that individuals and tribes were absorbed in to Hinduism through vratyastoma.(The Hindu View of Life)

*.Satguru Sivaya Subramuniyaswami cites many instances of people forcibly converted to other faiths re -admitted to Hinduism and issued Vratya stoma certificates.

*********

At each stage in the evolution of Indian History, Vratya was accorded a

different meaning; and that meaning amply mirrored the state of Indian

society at that stage.

The

obscure term Vratya, in a strange manner, epitomizes and conceals in

its womb the tale of unfolding of Indian thought through the ages.

********

Sources and references:

Early Indian Thought by prof.SK Ramachandra Rao

http://www.jainworld.com/jainbooks/Books/ARHAT.htm

'The Path of Arhat: A Religious Democracy' by Justice T. U. Mehta