Most Ancient Aryan Society

Author(s): Ram Chandra Jain
Publisher: Institute of Bharatalogical Research Sriganganagar Rajasthan

Page 196

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females enjoyed sexual happiness without any distinction of father and daughter, mother and son, brother and sister or agnatic and cognatic relations.
Women, in the communal context, were known as Yoşās. More beautiful damsels amongst them were known as Uşās. Uşā in Rigveda is depicted as brilliant and attractive maiden dressed in variegated colours, ever joyful dancing with her breast open, effulgent in pearless beauty, radiant with her lover, charming and resplendent.10 Pischel and Geldner suggest that they belonged to the hetaera class of society. The division of the society in hetaera and non-hetaera classes is a later phenomenon. In the Gaņa age, this was the general stage of the women in Aryan primitive social organisation. What came to be looked down in later times on the division of the society was approbated and revered in the undivided state of society. Uşā animated her lovers in the Samana??. Urvašīs were the best amongst Uşās. They could not bind themselves to any particular man. They belong to the whole Gaņa. Urvašī, the Gaņikā, was the mother of illustrious sage Vašiştha's but his fatherhood is ambiguous and doubtful. Urvašī, the Miss Āryan, was also used to ensnare the effective enemy leader as in the case of non-Aryan Purūravā.
All the Devas were of similar mind and similar wisdom in the Gaņa-gatherings. Devas had also been samanized;
Tribal not, that they were of one mind; but that Festivities they were of Samana ideas, fully charged with Samanic way and conduct. Maruts visit Samana with one mind. All the Devas are of one mind in the Samana. Priests possessed Samanic accord. All the Devas visit Samana as Samana-minded. All the Gaņa-members were of Samanic accord. Viswedevas come to Gaņa-gathering with