SAPTAPADI AND ITS SIGNIFICANCE

 

Excerpt from the

NOTES ON THE ARYAN SOCIETY by Dr. Babasaheb Ambedkar

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Let us now take the Devas[f1]. The Devas were a powerful and most licentious community. They even molested the wives of the rishis. The story of how Indra raped Ahalya the wife of Rishi Gautama is well known. But the immoralities they committed on the Aryan women were unspeakable. The Devas as a community appears to have established an over lordship over the Aryan community in very early times. This over lordship had become degenerated that the Aryan women had to prostitute themselves to satisfy the lust of the Devas. The Aryans took pride if his wife was in the keeping of a Deva and was impregnated by him. The mention is in the Mahabharata and in the Harivamsha of sons born to Arya women from Indra. Yama, Nasatya, Agni, Vayu and other Devas is so frequent that one is astounded to note the scale on which such illicit intercourse between the Devas and the Arya women was going on.

In course of time the relations between the Devas and the Aryans became stablized and appear to have taken the form of feudalism. The Devas exacted two boons'[f2]  from the Aryans.                           

The first boon was the Yajna which were periodic feasts given by the Aryans to the Devas in return for the protection of the Devas in their fight against the Rakshasas, Daityas and Danavas. The Yajnas were nothing but feudal exactions of the Devas. If they have not been so understood it is largely because the word Deva instead of thought to be the name of a community is regarded as a term for expressing the idea of God which is quite wrong at any rate in the early stages of Aryan Society.

The second boon claimed by the Devas against the Aryans was the prior right to enjoy Aryan woman. This was systematized at a very early date. There is a mention of it in the Rig-Veda in X. 85.40. According to it the first right over an Arya female was that of Soma second of Gandharva, third of Agni and lastly of the Aryan. Every Aryan woman was hypothecated to some Deva who had a right to enjoy her first on becoming puber. Before she could be married to an Aryan she had to be redeemed by getting the right of the Deva extinguished by making him a proper payment. The description of the marriage ceremony given in the 7th Khandika of the 1st Adhyaya of the Ashvalayan Grahya Sutra furnish the most cogent proof of the existence of the system. A careful and critical examination of the Sutra reveals that at the marriage three Devas were present, Aryaman, Varuna and Pushan, obviously because they had a right of prelibation over the bride. The first thing that the bride-groom does, is to bring her near a stone slab and make her stand on it telling her 'Tread on this stone, like a stone be firm. Overcome the enemies; tread the foes down'. This means that the bridegroom does it to liberate the bride from the physical control of the three Devas whom he regards as his enemies. The Devas get angry and march on the bridegroom. The brother of the bride intervenes and tries to settle the dispute. He brings parched gram with a view to offer it the Angry Deva with a view to buy off their rights over the bride. The brother then asks the bride to join her palms and make a hollow. He then fills the hollow of her palm with the parched grain and pours clarified butter on it and asks her to offer it to each Deva three times. This offering is called Avadana. While the bride is making this Avadana to the Deva the brother of the bride utters a statement which is very significant. He says "This girl is making this Avadana to Aryaman Deva through Agni. Aryaman should therefore relinquish his right over the girl and should not disturb the possession of the bridegroom". Separate Avadanas are made by the bride to the other two Devas and in their case also the brother alters the same formula. After the Avadan follows the Pradakshana round the Agni which is called SAPTAPADI after which the marriage of the bride and bridegroom becomes complete valid and good. All this of course is very illuminating and throw a flood of light on the utter subjection of the Aryans to the Devas and moral degradation of Devas as well as of the Aryans.

Lawyers know that Saptapadi is the most essential ceremony in a Hindu marriage and that without it there is no marriage at Law. But very few know why Saptapadi has so great an importance. The reason is quite obvious. It is a test whether the Deva who had his right of prelibation over the bride was satisfied with the Avadana and was prepared to release her. If the Deva allowed the bridegroom to take the bride away with him up to a distance covered by the Saptapadi it raised an irrefutable presumption that the Deva was satisfied with the compensation and that his right was extinguished and the girl was free to be the wife of another. The Saptapadi cannot have any other meaning. The fact that Saptapadi is necessary in every marriage shows how universally prevalent this kind of immorality had been among the Devas and the Aryans.

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 [f1]

One does not know what to say of the scholar who first translated the Sanskrit word Deva by the English word God. It was the greatest blunder which has resulted in confusion and has prevented a proper understanding of the social life of the Aryans as revealed in the Vedic literature. That Deva was the name of a community is beyond question. That Rakshas. Daityas. Danavas are also names of different communities in the same manner as the words Arya and Dasyu are. must also be accepted without question.

 [f2]

 Whether the relations between the Devas and the Aryans were of the nature of the feudal relations between the Lord and the Vellein has not yet been investigated largely because the Devas are not considered as a community of men. The boons claimed by the Devas from the Aryans are the same as those claimed by the Lord from his Vellein. (1) First fruits and (2) Prima Noctis. 

Why SAPTAPADI has so great importance in Hindu marriage ???

 

THE MORALS OF THE ANCIENT ARYANS

The morals of the Ancient Aryans were no better than their religion. The Aryans were a race of gamblers. Gambling was developed by them into a science in very early days of the Aryan civilization so much so that they had even devised the dice and given them certain technical terms. The luckiest dice was called Krit and the unluckiest was called Kali. Treta and Dwapara were intermediate between them. Not only was gambling well developed among the ancient Aryans but they did not play without stakes. They gambled with such abandon that there is really no comparison with their spirit of gambling. Kingdoms and even wives were offered as stakes at gambling. King Nala staked his kingdom and lost it. The Pandvas went much beyond. They not only staked their kingdom but they also staked their wife, Draupadi, and lost both. Among the Aryans gambling was not the game of the rich. It was a vice of the many.

The ancient Aryans were also a race of drunkards. Wine formed a most essential part of their religion. The Vedic Gods drank wine. The divine wine was called Soma. Since the Gods of the Aryans drank wine the Aryans had no scruples in the matter of drinking. Indeed to drink it was a part of an Aryan's religious duty. There were so many Soma sacrifices among the ancient Aryans that there were hardly any days when Soma was not drunk. Soma was restricted to only the three upper classes, namely, the Brahmins, the Kshatriyas and the Vaishyas. That does not mean the Shudras were abstainers. Those who were denied Soma drank Sura which was ordinary, unconsecrated wine sold in the market. Not only the Male Aryans were addicted to drinking but the females also indulged in drinking. The Kaushitaki Grihya Sutra 1.11.12 advises that four or eight women who are not widowed after having been regaled with wine and food should be called to dance for four times on the night previous to the wedding ceremony. This habit of drinking intoxicating liquor was not confined to the Non-Brahmin women. Even Brahmin women were addicted to it. Drinking was not regarded as a sin. It was not even a vice, it was quite a respectable practice. The Rig-Veda says:

"Worshipping the Sun before drinking Madira (wine)." The Yajur-Veda says:

" Oh, Deva Soma! being strengthened and invigorated by Sura (wine), by thy pure spirit please the Devas; give juicy food to the sacrificer and vigour to Brahmanas and Kshatriyas." The Mantra Brahmana says:

" By which women have been made enjoyable by men, and by which water has been transformed into wine (for the enjoyment of men), etc."

That Rama and Sita both drank wine is admitted by the Ramayana. Utter Khand says:

" Like Indra in the case of (his wife) Shachi, Rama Chandra made Sita drink purified honey made wine. Servants brought for Rama Chandra meat and sweet fruits."

4

So did Krishna and Arjuna. In the Udyoga Parva of the Mahabharat Sanjaya says:

"Arjuna and Shri Krishna drinking wine made from honey and being sweet-scented and garlanded, wearing splendid clothes and ornaments, sat on a golden throne studded with various jewels. I saw Shrikrishna's feet on Arjuna's lap, and Arjuna's feet on Draupadi and Satyabhama's lap."