Originally, the Aryans seem to have lived some where is steppes stretching from southern Russia to central Russia. Then consensus of opinion is that originally they lived some where in the East of Alps.

On their way to India the Aryans first appeared in Iran (Persia) and a little latter that 1500 B.C. the Aryans appeared in India.

Rigveda is the earliest specimen of Indo-European language which for the first time said about Aryans in India.  Rigveda is divided into 10 Mandalas. Books II to VII form its earliest portion and Book I, VIII and X seem to be latest addition. The Rigveda has many things in common with the Avesta which is oldest text in Iranian language. Kassite Inscription of about 1600 B.C. and Mittanni Inscription of 1400 B.C. found in Iraq bear some Aryan names which suggest that from Iran a branch of Aryans moved toward west. According to Rigveda early Aryans first settled in India in the region called ‘SAPTASINDHVA’ or land of seven rivers covered by the area of eastern Afghanistan, Punjab and fringes of western U.P.

Some rivers of Afghanistan such as river Khubha and river Indus and its five branches – Ravi (Parushni) Beas (Vipas), Chenab (Asikini), Sutlej (Shutdhuri) and Jhelam (Vitasta) are clearly mentioned in Rig Veda. The Sindhu indentical with Indus is a important river for Aryans and is repeatedly mentioned. Ganga, Yamuna, Saraswati and Saryu and some other river are also mentioned. Ganga is mentioned once and Yamuna thrice. Sarasawati was the holiest and mighty river visible at one place and invisible at other. In Rig Veda, Indra is called ‘Purandara’ which means ‘Destroyer of Fgrts’.

The Aryans succeeded everywhere because they possessed chariots driven by horse. The Aryan soliders were also equipped with courts of mail (Varman) betterarms. The Aryans were engaged in two types of conflict. First, they fought with pre-Aryans and secondly, they fought among themselves.

They initially came into conflict with indigenous inhabitants called Dasas and Dasyus. The Dasas are also mentioned in Ancient Iranian literature and so Dasas seems to have been a branch of early Aryans. The Dasyus in Rig Veda represent the original inhabitants of the country and an Aryan chief who empowered them was called ‘Trasadasyu’. The Aryan chief was soft toward the Dasas but strongly hostile to Dasyus. The term Dashyu Haya or Slaughter of Dasyus is repeatedly mentioned in Rig Veda. The Dasyus were probably ‘Pani’, a term mentioned in Rig Veda to denote non-Aryans who lifted the cattle of Aryans and probably were phallus worshippers. Intra-tribal conflict also rocked the Aryan communities for long. Divided into five tirbes called ‘Panchajana’ the Aryans faught among themselves.

The Bharata and Tritsu were ruling Aryan clans and they were supported by priest Vashista.

Battle of Ten Kings

A battle was fought between Bhartas on one hand and host of ten chiefs on other, knows as ‘Battle of Ten Kings’.

To one group belong ‘Srinjayas and Bharatas’ and other belonged the (a) Purus (b) Yadavs (c) Anus (d) Turvasa (e) Drahyurs who were in alliance with five minor tribes, namely (a) Alina (b) Pakhatas (c) Bhalnas (d) Siva (e) Vishanini.

The cause of conflict was division of Ravi water and so, the battle was fought on the banks of River Parushini (Ravi)

The war ended with the victory of Bharatas led by Sudas and defeated side was led by king Puruktsa.

The Purus were most important of ten tribes. So, the Bharatas joined hands with Purus and formed a new tribe called Kurus.

They occupied Delhi and upper portion of Doab and called the area ‘Kurukshetra’.

Rig vedic polity

Monarchy was the prevailing form of government in Rig Vedic times. The administrative machinery of Aryans in Rig Vedic period worked with tribal chief at the centre because of his successful leadership. He was called Rajan.

The King was the protector of the tribe called ‘Jana’ mentioned 275 times. The term Janapada is not mentioned at all and the term Rajya occurs only once.

Primarily a military leader the King fought for cows and not for territories.

however, Rajan did not exercise unlimited power for he had to reckon with tribal organization. There are traces of election for king by a tribal assembly called ‘Samiti’.

Assemblies

Important tribal Assemblies were Sabha, Samiti. Vidhata and Gana. They exercised deliverative, military and religious function. The two most important Assemblies were Sabha and Samiti. Samiti was seneral Aassembly and less exclusive than Sabha. Women attended ‘Sabha’ and ‘Vidhata’ in Rig Vedic times.

Material life (economy)

The Rig Vedic Aryans were semi-nomadic people with mixed pastoral and agricultural economy in which catle rearing played a predominant role. The Rig Vedic people possessed better knowledge of agricultural ploughshare is mentioned in early part of Rig Veda and this was possibly made up of wood. They were acquainted with sowing, harvesting, threshing and knew about different seasons. Their staple cro was ‘yava’ (barley).

However, Rig Vedic people were predominantly pastoral people. The cow seems to be most important form of wealth. There are so many references to cow in Rig Veda (176 times - ‘Gav’). Most of their wars were fought for cow. The term for war in Rig Veda is ‘Gavishthi’ or search for wars.

The gift made to priest usually consists of cows and women slaves and never of land. Rig Veda mentions about many artisans such as carpenter, chariot maker, weaver, leather worker, potter etc. which confirms about practice of all crafts.

The term ‘Ayas’ used for copper or bronze shows metal-work was known. Rig Vedic Aryans were not traders because we do not get any clear evidence of trade activities. The Vedic people were also not acquainted with sea or ocean because the word ‘Samudra’ mentioned in Rig Veda maintly denotes collection of water.

Rig vedic society

Based on kinship the early Aryan society was essentially tribal and egalitarian. People owe their primary loyalty to the tribe which was called Jana (275 times in Rig Veda). Another important term which stands for tribe in Rig Veda is ‘Vis’ (170 times) The most numerous Varna of Vaishya arose out of vis. The ‘Vis’ was divided into Gramma, a smaller tribal unit meant for fighting. The term for family ‘Kula’ is mentioned rarely in Rig Veda. Family was rather indicated with the term ‘Griha’.

The family was a large jointed unit and it was essentially patriarchal. The birth of the son was desired. People prayed for brave sons to fight wars. In Rig Veda no desire is expressed for daughter.

The position of women was respectable. There are no examples of child marriage and the marriageable age in Rig Veda seems to have been 16 to 17 years. Women could attend assemblies and could take part in sacrifice along with their husband. We also get evidence of widow remarriage and practice of Niyoga (lerivate) in which a childless widow would co-habit with her brother-in-law until the birth of a son.

The institution of marriage was established. However, we have some indications of polyandry.

Social divisions

The word ‘Varna’ used for colour gave the origin of the four classes from the contact of Aryans of fair complexion with the indigenous people of dark complexion.

The factor which contributed most to the creation of social division was the conquest of indigineous inhabitants by the Aryans.

Quadruple division of society made its formal appearance only at one place in X Mandal of Rig Veda i.e. Purushsukta hymn.

Slaves were given as a gift to the priests. They  were mainly women slaves employed for domestic purposes.

During this period slaves were not used directly in agriculture or other production activities.

Rig vedic religion

The dominant mode of worshipping the gods was through the recitation of prayers and offering of sacrifies. The Rig Vedic people did not worshipping the gods was through the recitation of prayers and offering of sacrifices. The Rig Vedic people did not worship god for their spritual upliftment or for ending the misery of existence. They mainly asked for praja, pashu, food, wealth, health etc.

An important charecteristic of Vedic mythology is the pre-dominance of male diety. Female diety occupied subordinate position.

Rigvedic gods

Most important Rig Vedic deity in called Purandhar or destroyer of forts. 250 hymns devoted to him.

Indra played the role of warlord and weather god. He was rain god (prajanya) and thought to be responsible for causing rainfall.

The second positon is held by Agni to whom 200 hyms are devoted. He acts as intermediary between god and men. He dwelt in heaven, in the form of lightning and on earth in many forms.

The third position is occupied by Varuna who personified water. He is the lord of ocean and floods. He was supposed to uphold the natural order ‘Rita’, and whatever happened in the world was thought to be reflection of his desires.

He was the foremost king. A mighty emperor sitting in a great palace in the heaven often surrounded by gods.

Soma Was considered to be god of plant and an intoxicating drink is named after him. Indians connected the growth of the plant with the moon with which the soma, the king of plant was later identified.

Lord of Dead was a sort of Adam, the first man to die who because guardian of the world of the fathers.

Rudra (the howler) resembled the Greek god, Appolo. Like Indra he is also associated with storm. He was guardian of healing herb.

Female diety were Usha-Goddess of dawn, Aditi-Mother of Gods, Prithivi -Earth goddess, Aryani-Forest goddess, Sarasvati-River deity.