Married Women Kirathah
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Kiratamcomposed by Irattakulangara Rama Varieris one among the few pious saatvik episodes on the Kathakali stage. Kathakali buffs at all levels, from the most uninitiated to the highly learned, love to watch it because of the umpteen possibilities for improvisation the play provides.


s: [ 1 ] Go Down. Is not the Hindu vision which teaches that goddesses bless the place wherein the woman is worshipped more acceptable to woman than the Qur'an? It is on the basis of the 56th verse of the third chapter of Manusmrithi that such a claim has been made.

Where they are not worshipped, all deeds performed therein become of no consequence. For, it is from that viewpoint that all laws concerning her are formulated. The status of the woman that prevailed during the age of the Married women Kirathah Veda was indeed a pathetic one.

Taming of the proud and mighty pandava

In the thinking of those times, she was one who could never be trusted and was the one who had the heart of a jackass. Verily, there must never be the companionship of women. For their hearts are as the heart of the Hyena.

There can never be the company of women. Go back to thine home. Kosambi, Myth and Reality, p. Pururavo Yamrathama prapaptha Matha Vrakaso ashivasa ukshan Navayasthrina ni sakya nisanthi Salavya Kanam hrathyanenyatha Rig Veda As for the Upanish, they entertain a wholly negative vision with regard to woman.

Woman is the cause of all misery in the world. The woman, the embodiment of all sins, is the fuel of Hell fire. Any doubt, however, may be dispelled by the shlokam that immediately precedes this verse. This will become clear to any who re the laws described in the fifth chapter and the ninth chapter. What then is the point in saying that Manu had said that woman Married women Kirathah to be worshipped?

We have already seen that this was mentioned in the third chapter, 56th verse, of Manusmrithi To understand what has been intended here, it would be sufficient to carefully read from the 55th to the 62nd stanzas. The deities delight in places where women are revered, but where women are not revered all rites are fruitless.

Swathi thirunal rama varma

Where the women of Married women Kirathah family are miserable, the family is soon destroyed, but it always thrives where the women are not miserable. Homes that are cursed Married women Kirathah women of the family who have not been treated with due reverence are compleatly destroyed, as if struck down by witchcraft.

Therefore men who wish to prosper should always revere those women with ornaments, clothes, and food at celebrations and festivals. There is unwavering good fortune in a family where the husband is always satisfied by the wife, and the wife by the husband. If the wife is not radiant she does not stimulate man; and because the man is unstimulated the making of children does not happen. If the woman is radiant, the whole family is radiant, but if she is not radiant the whole family is not radiant.

Through bad marriages, the neglect of rites, failure to study the Veda, the transgressing against priests, families cease to be families. Woman is to be worshipped by providing her with clothes, ornaments and food. Why are these to be given? Woman is to make her body beautiful by adorning it with clothes and ornaments; that the man may be attracted by her. This is the law of Manu. Manu has nothing to say of the rights of woman. The laws of Manusmrithi consider woman to be an individual forever bound by the chains of family relationships, with no rights of her own.

The verses of the fifth chapter starting from to are all about the woman. Even if she were to become a widow in her youth, Married women Kirathah is not to marry again. Even if her husband induclges in adultery, she is still to consider him on equal footing with God. However, the woman who commits in adultery was to be thrown to the dogs in public. Woman is not entitled to any share in the wealth of the family. The wages for her labour will be half that of the man.

So goes the laws of Manusmrithi concerning woman. The Devadasi system was a cruel and perverted institution which prevailed in India. There is evidence to show Married women Kirathah the Devadasi system began in the Saptasindhu india right from the time of the Atharva Veda. The Devadasis were shudra women who had been consecrated to the temple as the maid servants of the gods. The function of the Devadasis was to fulfill the sexual needs of the upper castes who were the representatives of the gods on earth.

Ganga’s dream: kathakali for all

This, in effect, clearly meant that they were the prostitutes of the temples. It may be understood from a single reading of the Mahabarath and the Ramayan that the Devadasis were an essential part of ancient Indian society. Dasharat had, in the army that he had prepared for Shri Ram, included women who made a living out of trading their physical charms.

While proceeding to the Battle of Kurukshetra, chariots carrying Devadasis accompanied the legions of the Pandavas and the Kauravas. Devadasis were in the forefront to receive Shri Ram when he returned from his exile in the jungle. It was again the Devadasi community which had come to receive King Kaushika when he returned to the capital city after enduring severe trials. It was again a Devadasi whom the King Anuga employed to get what he Married women Kirathah by using her to entice Rishyaganga who had never set his eyes upon a woman in his life time. The tradition of carrying away and then marrying women also existed Married women Kirathah ancient India.

These marriages are named Raakshasam. It is the decree of Manusmrithi that the Raakshasam marriage is a matter of right for the KshatriyaIt can be seen from the Puranas that there were many who married in this fashion. Look at the very first marriage of Shri Krishna himself. It was during the preparations for her marriage to the cousin of Shri Krishna that Shri Krishna carried her off and married her on the day before the wedding. Sati was yet another cruel tradition which prevailed in India.

The law of Sati was that the wives were to immolate themselves in the funeral pyre of their dead husbands. The woman who performed Sati was then honoured as the Satidevi. The British government never sought to control Sati. They never liked to displease the Hindu priests. The British would thus maintain that the practice of the widows immolating themselves at the funeral pyre of their husbands was one that was Married women Kirathah on Hindu beliefs and that it was made quite clear within the accepted canons of law and that, as such, to abolish it would be an act of intervention into the preserves of the Hindu religion itself.

Manu smriti and women

The man who brought forth a powerful opposition against their practice was Raja Ram Mohan Roy. It was after all his efforts to prevent the wife of his brother from immolating herself at the funeral prayer of her husband had failed and Married women Kirathah he was thus forced to witness with his own eyes the horrible scene of her burning away to her end that he turned into a crusader against Sati. It was, however, only after a prolonged and sustained campaign of opposition against Sati that, inSati was declared illegal during the reign of Lord William Benedict. Concerted efforts are, however, being made today to revive Sati and such other malpractices.

It has not been too long since we read of Roopkanwar from Devata village of Rajasthan who was thrown into the flames of the funeral pyre of her husband. Another law that prevailed in ancient India was that the widows who did not perform Sati were to shave their he and live in complete isolation within the society.

Even those small children, who were all of six or seven years, who became widows after their child marriage, were to shave their he and remain as widows for the rest of their lives. These widows who would then forced to live like beggars were to have but one meal a day. On the days of the new moon they were to confine themselves day and night and were never to partake of even a drop of water. Indeed, it is greatly possible that the Satidevis, so highly praised as the women who chose Sati of their own accord, were, in reality, women who chose ghasty end in the flames of self immolation as a better option than a life that would be so turned into a prolonged torture.

It is also claimed, making reference to the worship of goddesses, that women are given a very high position in the great Married women Kirathah of Hinduism which teaches that women are to be worshipped. This claim is, however, without substance. There is no evidence to show that the position of woman has in any way evolved from the vedic stand that the woman had the heart of a Hyena.

To imagine that women enjoyed a privileged position simply because they were worshipped as goddesses Married women Kirathah be but an exercise in stupidity.

Sati is, after all, the most cruel and extreme form of the encroachment upon the rights of woman. This is made clear by the fact that the woman who undergoes Sati would thenceforth be known as Satidevi. The origins of goddess worship is to be found in the blind and perverted notions of sexuality. The names Subagor, Bagaradya, Bagamalini and the like have been used to describe goddesses.

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