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Minerals and Metals in Ancient India v2.c39.s9: Conclusion

Minerals and Metals in Ancient India v2.c39.s9

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English

Conclusion

v2.c39.s9.1

The Vedic literature primarily deals with philosophy and ritual practices. To some extent it touches upon logic, astronomy and geometry. In the area of materials however, the literature is casually involved. The references to conch-shell and pearl in the *Atharva Veda* show that the maritime trade of the Harappan and Ṛgvedic periods continued to some extent.

v2.c39.s9.2

The trade gradually dwindled after the collapse of the Harappan civilization and migration of the Ṛgvedic people away from the valley of the Sarasvatī towards the eastern territories. Consequently, the material wealth in the archaeological sites on the Gaṅgā and Yamunā during the pre-historic period did not match with the splendour we find on the valley of the Sarasvatī.

v2.c39.s9.3

It is quite understandable therefore, that the collection of minerals and gems in Hastināpura and Atrañjikherā (early periods) could not match with those of Harappa, Kalibangan or later-day Taxilā. What is surprising however, is that the Vedic literature does not record some of the genuine material achievements made during its era, such as the discovery of iron, the impressive repertoire of iron implements at Atrañjikherā, Hastināpura and Kauśāmbī, the technology of glass and pottery such as PGW and NBPW, etc.

v2.c39.s9.4

The Ṛgvedic bard had a scientific temperament. In the Nāsadīya Sūkta (RV, 10.129), the poet asked questions about the creation and the mysteries of nature. It appears as if in the later period, the Vedic bards lost this scientific spirit, at least in the realm of physical nature. They were infected with the vice of casteist and hierarchical feelings.

v2.c39.s9.5

At a time when the potters had developed beautiful PGW and NBPW potteries, the Maitrāyaṇi Saṃhitā, the Bhāradvāja Śrautasūtra (6.8.14), etc. prescribed that the ritual milking pot should be prepared by one belonging to any of the first three social orders, and not by a potter! Even metals like gold, copper and newly discovered iron were considered to possess decreasing social status. Ś. Brā., 13.2.2.16-19 describes the aśvamedha sacrifice in which a golden knife had to be used for the first order animal namely the sacrificial horse (both representing nobility), copper knife for the paryangya or the associate animal, and the śyāmāyas or iron knife for the inferior animal (‘both representing infantry’). That iron was considered to be inferior than gold and silver becomes evident in Ś. Brā., 13.3.4.5: ‘the third (in order) oblation is offered to the people in an iron bowl, for the people are of iron’, (that means people are inferior to the king, nobles and the brāhmaṇas). The lower status of potters and ironsmiths in the society reflected a negative attitude towards science and technology, for which India had to pay a heavy price later.

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As India entered the Historical Period and developed the mahājanapadas, it developed contacts with the Persians, Greeks, and the southern territories of the sub-continent. A new awareness developed in the realms of the material resources, and this was highlighted in the writings of Pāṇini and Kauṭilya, to be discussed in the chapters to follow.

Cites (4)