Though the wife, like the children, was subject to the will of her husband, she occupied a position of greater honour in the age of the Rigveda than in that of the Brahmanas, for she participated with her husband in the offering of sacrifice. She was mistress of the house (grihapatni), sharing the control not only of servants and slaves, but also of the unmarried brothers and sisters of her husband. From the Yajurveda we learn that it was customary for sons and daughters to marry in the order of their age, but the Rigveda more than once speaks of girls who remained unmarried and grew old in their father's house. As the family could only be continued in the male line, abundance of sons is constantly prayed for, along with wealth in cattle and land, and the newly wedded husband hopes that his bride may become a mother of heroes. Lack of sons was placed on the same level as poverty, and adoption was regarded as a mere makeshift. No desire for the birth of daughters is ever expressed in the Rigveda; their birth is deprecated in the Atharva-veda, and the Yajurveda speaks of girls being exposed when born. Fathers, even in the earliest Vedic times, would doubtless have sympathised with the sentiment of the Aitareya Brahmana, that "to have a daughter is a misery." This prejudice survives in India to the present day with unabated force.
That the standard of morality was comparatively high may be inferred from the fact that adultery and rape were counted among the most serious offences, and illegitimate births were concealed.
One or two passages indicate that the practice of exposing old men, found among many primitive peoples, was not unknown to the Rigveda.
Among crimes, the commonest appears to have been robbery, which generally took the form of cattle-lifting, mostly practised at night. Thieves and robbers are often mentioned, and the Rigveda contains many prayers for protection at home, abroad, and on journeys. Such criminals, when caught, were punished by being tied to stakes with cords. Debts (rina) were often incurred, chiefly, it would seem, at play, and the Rigveda even speaks of paying them off by instalments.
From the references to dress which the Rigveda contains we may gather that a lower garment and a cloak were worn. Clothes were woven of sheep's wool, were often variegated, and sometimes adorned with gold. Necklets, bracelets, anklets, and ear-rings are mentioned in the way of ornaments. The hair was anointed and combed. The Atharva-veda even mentions a comb with a hundred teeth, and also speaks of remedies which strengthened or restored the growth of the hair. Women plaited their hair, while men occasionally wore it braided and wound like a shell. The gods Rudra and Pushan are described as being thus adorned; and the Vasishthas, we learn, wore their hair braided on the right side of the head. On festive occasions wreaths were worn by men. Beards were usual, but shaving was occasionally practised. The Atharva-veda relates how, when the ceremony of shaving off his beard was performed on King Soma, Vayu brought the hot water and Savitri skilfully wielded the razor.