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The 峁欢惫别诲补 gives us most of the information regarding the 膧谤测补蝉 who came to the north of India during the times of the Vedas through the passes on that north-western side of 叠丑腻谤补迟补. Sirdar K.M. Panikar writing in his preface to the '峁欢惫别诲补sa峁僪it膩' by Poet Vallathol summarises the information available in the 峁欢惫别诲补 about 膧ryan culture and says: "When the 膧ryans first entered India they were rich in cattle. They used to breed goats, dogs, donkeys, and horses. The elephant was unknown to them. In the Vedas the vehicle of Ind a is a horse and not an elephant. When hailing Indra they shout 'come, come on your horse-back'. The Veda does not say anything about how Indra got the elephant, 础颈谤腻惫补迟补, as his vehicle. Sing to the glory of Indra against whom in his chariot driven by two horses no enemy would dare to face.

The 峁欢惫别诲补 gives great importance to agriculture. Areas under cultivation were called Urvara and '碍峁�e迟谤补'. Fields were ploughed by attaching six, eight and even twelve bullocks to the plough. Water was taken from h峁沘das and Kulyakas (ponds and tanks) for the purpose of irrigation. Agriculture was a very familiar art to them. They used to cultivate all sorts of grains and grams including yava. They conducted trade by the exchange of goods generally. There is a reference in one place of the use of a coin '狈颈峁�k补'

The 膧谤测补蝉 were clever in the art of leather work, woodwork and metallurgy. They were well versed in medicine also. In a 蝉奴办迟补 of the ninth 尘补峁囜笉补濒补 it is stated that the father of a 峁涐梗i was a medical practitioner. There are references to many industries also. Weaving was a very important industry at that time. Cotton cloth and woollen blankets were made by them on a large scale. Iron was used by them with great skill. The manufacture of armours and the descriptions about them in 峁欢惫别诲补 are ample evidence of the proficiency of the 膧谤测补蝉 in ironmongery and blacksmithy. Sea voyage was not familiar to them. References to traders cruising in boats in the Sindhu river do not give much importance to the cruising. In food rice and ghee were important. Meat was also relished. R峁�is wore animal skins but others wore dhotis and shawls.

During the 峁歡vedic times their social structure was divided into four stages: 骋谤腻尘补 was a colony of families and was the nucleus of the society. A number of gramas formed into a place called 痴颈峁�a测补. A number of 痴颈峁�a测补s became what was known as 'Janam'. The importance of Janas can be understood by the statements made about 笔补帽肠补箩补苍补蝉 and the existence of special Janas like 驰腻诲补惫补 Jana and 叠丑腻谤补迟补 Jana.

There is no wonder why the 膧谤测补蝉 who had to live among enemies accepted kingship. The 峁欢惫别诲补 narrates the difficulties people would have to encounter if they were left to fight their enemies without a proper leader and so advocates Kingship and gives it an exalted position in their social structure. S奴kta 22, Anuv膩ka 12 of Ma峁囜笉ala 10 describes the coronation of a King thus: "I do hereby crown you as King. Come to our midst. Rule us with courage and an unwavering mind. Let all your subjects love you. Let thy kingdom remain with you for ever". The next mantra is also of the same idea. A King is above punishment. The veda speaks about many famous kings of which the following are worth mentioning. 顿颈惫辞诲腻蝉补, 厂耻诲腻蝉, 础尘产补谤墨峁�a, 狈补丑耻峁�a and 笔耻谤奴谤补惫补蝉.

The chief priest was always the political advisor also. 痴颈艣惫腻尘颈迟谤补 and 痴补蝉颈峁ａ弓丑补 were two great priests of the Bharata dynasty. There were other priests also. Mention is there about a R膩jasabh膩 though nothing is said about their powers or functions. It can be surmised that the 厂补产丑腻 was constituted of only men of character and learning.

It is interesting to note the type of domestic life in vogue then. A father had the right, to sell his children, To cite an example is the story of 艢una艣艣epha who was made into a cow and sold to 痴颈艣惫腻尘颈迟谤补 who looked after him well. The father had the right to make his children lose all rights over his properties. 痴颈艣惫腻尘颈迟谤补 sent out from his family fifty sons who refused to obey him. Dowry was current then. S奴kta 11, Anuv膩ka 3, Ma峁囜笉alam 10 ordains that the bride should go to the house of her husband after the marriage. Polygamy was not objected to. There is a mantra to harass the co-wife and its purpose is to make the husband more attached to her who hates the co-wife. The originator of this mantra was 滨苍诲谤腻峁嚹�, the queen of Indra. Indra had many wives. Marriage was considered as a necessary duty. Widow marriage was allowed.

The 峁欢惫别诲补 gives the picture of a society of people who were always at war with each other. "We are surrounded by mighty enemies. Help us". This is the slogan that rings out from the 峁欢惫别诲补.

The 峁欢惫别诲补 is a history of the 膧谤测补蝉. The march from Kubh膩ta峁璦 (Kubul) to the banks of 驰补尘耻苍腻 is depicted there. It was at Kubh膩ta峁璦 that the mantras were first made. When they reach the banks of the 骋补峁単腻 the period of 峁欢惫别诲补 ends. The crossing of each of the five rivers of 笔补帽肠补苍补诲补 is treated as a big event by the 峁涐梗is. When they saw the huge and deep river, Sindhu, they were amazed. The wonder is reflected in a lovely mantra. It was after crossing Sindhu that they had to oppose the 'Dasyus'. The 峁欢惫别诲补 itself records that the Dasyus were more cultured than the 膧谤测补蝉. 艢补尘产补谤补, a Dasyu King, was the ruler of a hundred cities. Their fortresses were strong. They have been described in the 峁欢惫别诲补 as A艣vamay墨, 膧yas墨 and 艢atabhuj墨.

The chief opponents of the 膧谤测补蝉 were a tribe of people called 笔补峁噄蝉. From the Nirukta of 驰腻蝉办补 we are given to understand that the 笔补峁噄蝉 were mainly engaged in trade. The 峁欢惫别诲补 names many Dasyu kings of which the following few were more daring and brave and the 膧谤测补蝉 acknowledged their superior strength and courage: Dhuni, Cumuri, Vipru, Varcis and 艢补尘产补谤补. Among the several divisions of the Dasyus, the 艢imyus, 碍墨办补峁璦蝉, 艢颈驳谤耻蝉 and Yak峁�us ranked foremost in power. They are described as having black colour and flat noses and speaking a language different from that of the 膧谤测补蝉. We may surmise from these facts that they belonged to the 顿谤腻惫颈岣峚 class of people. They never conducted y膩ga nor did they worship gods like Indra. They were idol worshippers for they have been abused as '艢i艣nadevas'. Later the 膧谤测补蝉 learnt from the Dasyus the worship of 艢颈惫补, 顿别惫墨 and 尝颈峁単补.

Conquering these daring and cultured enemies the 膧谤测补蝉 reached the banks of the 驰补尘耻苍腻 to find to their pleasant surprise a radical change in themselves. The Bharatas settled themselves in the land between the 驰补尘耻苍腻 and 骋补峁単腻 and remained friendly with the Dasyus living to the east of 骋补峁単腻. The 膧谤测补蝉 who settled down in 笔补帽肠补苍补诲补 were strong and to prevent them from coming and conquering them Bharata tried to keep them remain on the other side of 艢utudri (Sutlej). This led to a war called D膩艣ar膩j帽a.

This war is to be considered as one of the most important of wars in the world. Those who opposed 厂耻诲腻蝉 were 膧谤测补蝉 though among the supporters of 厂耻诲腻蝉 were also 膧谤测补蝉. It was the people under 厂耻诲腻蝉 who came out victorious in that war and put a stop to further conquests by the 膧谤测补蝉. From thereafter the 膧谤测补蝉 joined hands with the aborigines and laid the foundation for the great Hindu civilization. Thereafter the 峁欢惫别诲补 states about prayers for help to combat 'our enemies of 膧谤测补蝉 and Dasyus'. The gods who were recognised later were those who were not found in the vedas of the 膧谤测补蝉. The worship of 惭补丑腻测辞驳墨 and 顿别惫墨 found in Mohenjodaro is an evidence of this change.