<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><span style='color:red'>Who were the Vratyas - the searching wanderers?</span>
...
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 betterâand probably hold the notes longerâif 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 godâs grace; the goal of human endeavor is within his realm; a man or a woman is the architect of oneâs 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.
...
http://ssubbanna.sulekha.com/blog/post/200...g-wanderers.htm
<!--QuoteEnd--><!--QuoteEEnd-->
A lengthy, detailed and interesting article.
comments from HH would be very helpful.
...
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 betterâand probably hold the notes longerâif 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 godâs grace; the goal of human endeavor is within his realm; a man or a woman is the architect of oneâs 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.
...
http://ssubbanna.sulekha.com/blog/post/200...g-wanderers.htm
<!--QuoteEnd--><!--QuoteEEnd-->
A lengthy, detailed and interesting article.
comments from HH would be very helpful.