Women education

 essential?

Women’s education is an essential part of every society. Women’s education is important because the contribution of women in the economic, social, and financial sectors brings developmental growth to the country.  

Women play a vital role in the empowerment of the society and nation. Education is the equal right of every human being whether it is a man or women. 

Even in the 21st century, the literacy rate of women in developing countries is still low. Developing countries like India have a women’s literacy rate of 65.46% only. 

One of the main reasons for the low literacy rate in women is a lack of proper resources, gender disparity and old societal thoughts which create imbalances in the literacy rate in India. 

Education not only provides empowerment to women but also helps in developing their capabilities in order to become financially successful. 

In view of such a scenario, the Government has also introduced various women’s education programs such as Beti Bachao Beti Padhao, Girl Child Education, Sukanya Samriddhi Yojna, Uddan and so on.


During the 19th and 20th centuries, women were meant for household work only and education was not easy access for women at that time. During the British era awareness of access to girls education was introduced. During that time various reformers such as Ishwar Chandra Vidyasagar, Raja Ram Mohan Roy, KeshavKarve, Savitri, David Hare, Annie Besant and Jyotirao Phule created the importance and need for women’s education in India. According to the reformers, women’s education will play an important role in alleviating poverty in the country.


objectives of Women’s Education in India:


Gender Equality: Women’s Education helps in reshaping gender equality. Gender Inequality has created hindrances for women from availing equal opportunities. Women’s education will empower gender equality which will help in breaking the old steps .

Financial Growth: Women’s Education helps in developing the Indian economy. Educating women allows them to become financially independent and generate income which will help increase the GDP of the Indian economy

.Health: Educating women will create an impact on women’s health. Educated women have a lower infant mortality rate as compared to illiterate mothers. Education also helps women to have knowledge of female health problems and hygiene.

Community Development: Women’s Education is essential in developing a positive community. By educating women they can give their insights into the development of the society which is very beneficial for the growth of the nation.

Poverty Alleviation: Women’s Education will help in reducing poverty. Educated women are more likely to provide 

income which will help in increasing the GDP of the Indian economy and allows in alleviating the poverty of the country.


reasons for the lack of Girls education in India.Gender Discrimination: Gender Inequality is one of the major reasons for women’s education. Boys were given more priority in terms of education and other facilities. Gender disparity creates hindrances in education among girl children.Poverty: In India, the poverty rate is 4.5% and children especially girls who fall under the poverty line find it tough to complete their education. Even in various rural areas girl child can’t complete even their classes due to the low income of their family. Old Mindset: In India, old societal thoughts have created loopholes for women’s education in India. Even in the 21st century, various people think that women are meant for household work only and education will not create any impact.Safety Concern: Safety concerns are one of the major reasons for the lack of education for women. In India, the women’s crime rate is around 70% due to this fear many girls drop out from school every year. Safety concerns have created hindrances in female education in India.Early Marriage: Early marriage is one of the reasons that has created challenges for girls education in India. Early motherhood and responsibilities disrupt women’s education and make them resistant to education.In India, the child marriage rate is around 23% which creates hindrances among them to complete their schooling.


factors that affect women’s education in India:Social Discrimination: Social discrimination is one of the major reasons for the lack of girl child education in India. Social discrimination has created unfair treatment against gender, social status, race, caste, and so on. Due to this reason, women face backwardness in education.Economical Backwardness: Children of various low-income families especially girl children are unable to complete their education due to lack of income, which makes them drop dropout before completing their 5 grade. Lack of Proper Washroom Facilities: One of the major reasons that hindered women’s education is the lack of hygiene and sanitation. Various local or rural schools don’t have proper toilets and sanitation which is due to which girls hesitate to go to schools.Transportation: In India, many students face a lack of transportation which it very difficult for them to go to school. Travelling from one place to another is very hectic for girl children and fear of safety is also one of the major reasons why women’s education is affected.Cultural Barrier: Cultural barriers have created loopholes for women’s education in India many families in India give priority to their culture compared to education. The following culture often prioritises marriage and household work rather than education. This reason breaks the opportunities for women to pursue education.


History


In ancient India, women had the liberty to read and write during that time women’s education was given top priority and various women’s educators and scholars were also there at that time. Earlier there were two educational groups divided into two parts called Brahmavadinis and Sadyodvahas. Brahmavadinis: Brahmavadinis were the students of philosophy and theology, Brahmavadinis was basically a lifelong learning approach at that time. Sadyodvahas: Sadyodvahas is followed by students who continue their studies until they get married. In Sadyodvahas basic knowledge of human life, philosophy and ideology were taught.


In British India Women’s Education and employment was first acknowledged by East India Company in 1854. During the British regime, the first girls’ boarding school was set up in Tirunelveli in 1821. Later on, the Scottish Church Society set up a girls school by 1840 with a strength of 200 Hindu girls. In the British era, women’s education was growing slowly, as at that time access of education was only available to upper cast and rich families.However, by this initiative, the women’s literacy rate has increased from 0.2% in 1882 to 6% in 1947. 


In Independent India, women’s education was not taken into consideration. After the Independence of India, an educational commission was established called the University Grant Commission, however, it didn’t improve women’s literacy rate. Later on, in 1958 a women’s education committee was established to enhance the women’s literacy rate. Soon after implementing the women’s education policy, various committees were created to provide equality between men and women.In 1964 education Commission focused on women’s education promoting women’s education and reducing the poverty rate


In Contemporary India or modern India women’s education has reached a significant state. By making essential progress and government reforms women’s education has reached a high literacy rate. According to a census report of 2021, women’s literacy rate is around 91.95% which is probably high as compared to previous years.Today in the modern world women are a need in every sector whether it is HR, Banking, Agriculture, etc.  By educating women they can contribute in economic, social, and financial sectors which will bring developmental growth to the country.  Various reforms and policies were implemented by the government to promote girl child education and even in the 21st century, various initiatives were taken. However, even with a high literacy rate women find it difficult to pursue their dream education due to cultural barriers, economic barriers, and lack of proper infrastructure creates hindrances among women.Although, even in the contemporary India Traditional schooling method is still followed which makes it tough for students to meet the changing demand.


. In early India, there were no provisions for women’s higher education. However, in 1849 first girls college was laid out called Bethune School in Kolkata, later on in 1879 it was converted into Bethune College which became India’s oldest women’s college for higher education.   In 1916 India’s first women’s university, Shreemati Nathibai Damodar Thackersey Womens University was founded by social reformer Dr. Dhondo Keshav Karve in Mumbai. But after implementing the Right to Education Act in 1949 education for women was given importance too. The RTE Act states that everyone has the equal right to complete their education irrespective of any discrepancies.Even after India’s independence higher education for women’s also not taken into consideration and female literacy rates were very low at that time.Democratisation of education helps in enhancing women education and promotes women education in society.Below you can check the detailed periods of women’s education in higher studies.In Year 1849: India’s first girls school was established in Calcutta (Kolkata) know as Native Female School, later on, it was renamed as Bethune School.In Year 1879: In the year 1879 Bethune School was renamed as Bethune College and became the oldest womens college in Asia. In Year 1878: The University of Calcutta became the first Indian University to admit women graduates to its degree programs.In Year 1882: Kadambini Ganguly and Chandramukhi Bose were the first women to become graduates in Bachelors of Arts from Calcutta University.In Year 1913: Hansa Mehta became the first women to be admitted in Baroda College.In Year 1916: India’s first womens university Shreemati Nathibai Damodar Thackersay Womens University was established in Bombay (Mumbai) by Dr. Dhondo Keshav Karghe.


In India, Various women’s educators and reformers have contributed to women’s education which helped in promoting women’s education in India 19th century.In 1848 Indian pioneers Jyotiba Phule and his wife Savitribai Phule started the first school in India for girl child in 1848 in Pune. In Eastern India, Various educational reformers were give their contributions to promoting women’s education such as Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Ramgopal Ghosh, Raja Dakshinaranjan Mukherjee, Pandit Madan Mohan Tarkalankar, John Elliot, Drinkwater Bethune, etc.Pandit Madan Mohan Tarkalankar established the first girls school in 1849 which was later known as Bethune School.The University of Calcutta has become the first to admit women in its graduation program. In 1849 more than 8000 girls from Madras were admitted to missionaries.Here you can check the reformers who played major role in Women’s Education.Raja Ram Mohan Roy: Raja Ram Mohan Roy was a social reformer who is credited for abolishing Sathipratha, child marriage and promote women’s education. He is also known for setting up of Hindu College now Presidency College.Ishwar Chandra Vidyasagar: Ishwar Chandra Vidyasagar is a great reformer who fought for girl education. He is also known for his contributions to the Widow Remarriage Act of 1856. Vidyasagar also helped JE Deinkwater to establish a girl school in India called Bethune School.Jyotirao Phule and Savitribai Phule: Jyotirao Phule and Savitribai Phule were the prominent reformers in the field of women’s education. In 1848 Phule established the first girls school for all girls irrespective of their backgrounds, and later on between 1848 to 1852 they have opened 18 girls schools. Dr. BR Ambedkar: Dr. BR Ambedkar who is known as the Father of the Constitution, fights for women’s rights and education. He states that women’s education must be done in the same school along with mens which ensures that both will get the same education.Pandita Ramabai: Pandita Ramabai is a prominent social reformer who fought for girls education. Ramabai was the first women who established schools for Widow women’s. Ramabai has contributed so many efforts to uplift the women’s condition and to promote women’s empowerment.Ramabai Ranade: Ramabi Ranade was a social worker who and play major role in advocating women’s education. She established Seva Sadan Institution that focuses on women empowerment and promotes women literacy to rural areas.


Dalit women in India have educational challenges even in the 21st century. Dalit is a term used for outcasts and untouchability in India. In India, Dalit women face various challenges due to social, financial, gender, and caste systems. In India, only 23% of Dalit women are educated compared to non-dalit women. From the beginning of ancient India women from outcasts have faced so many challenges in their life in terms of caste, class and gender which created hindrances for them to pursue education. Even in British India Dalit Women were not allowed to sit in the classrooms and touch any other person. Discrimination and untouchability in schools have become one of the major reasons for dropouts in schools. Later on, Dr B.R Ambedkar framed the Indian Constitution which states equal education to all irrespective of their status, caste, and gender.Here you can check what stops Dalit women from education in India: Low Litercay Rate:  Dalit women’s have been low literacy as compare to non dalit women’s. The cast group has created a huge disparity of access of education for women’s.Cast discrimination: Dalit women’s have face backwardness due to cast discrimination. Earlier lower cast women were not allowed to admit in the schools which becomes tough for them to pursue their education.Financial issue: Due to financial constraints dalit women’s were unable to complete their education. As earlier women’s who are from good financial backgrounds were allowed to carry on their education.Untouchability: It is one of the major issue for dalit womens, Women from lower casts are not allowed to given equal rights. They have faced so many challenges in their life due to various reasons such as caste, class, gender and so on.



Rituals funny wise stories

 tamilbrahmins.com/threads/rituals-worthfulness.

Tambram rituals…Dhooram

 dhuram-tradition-followed-in-Tamil-Brahmin-families

Tambram

 rituals-funny-wise-stories

tambram-ritualsdhooram

tambram-ritualswedding.html

tambram-website

tambram-ritualsdeath

Important rituals

brahminrituals.blog 

Tambram Rituals…death

 vedadhara tamil-brahmin-death-rituals

Tambram website

 tamilbrahmins.com/forums/rituals-ceremonies-and-pujas.24/

Tambram Rituals….wedding

 Tambram wedding rituals 


Pandhal Kaal Muhurtham

This pre-wedding ritual is performed a few days before the wedding.  The bride’s family offers prayers to the deity who is represented by a bamboo pole.


The story behind this ritual is that the Pandhal resting on bamboo poles  had to withstand heavy winds and rain. So, to  ensure a smooth wedding, the bride’s family worshipped the first pole.

Paalikai Seeds Sowing​


One day before the wedding, the bride’s family performs this ancient fertility rite to seek blessings of the nine devatas for the couple’s health and offsprings. Earthen pots spread with Vilvam leaves and Hariali grass are used. 

 

Sumangalis (married women) sow nine types of pre-soaked cereals (for each devata)  in these pots. Post marriage, the sprouted seedlings are spread in a pool or river.

Welcoming the Groom

A day before the wedding, the bride’s family gives a traditional and warm welcome to the groom and his family. A thali (tray) containing flowers, pakku, vetrilai, and fruits is prepared.

 

The groom is received with a sprinkle of panneer (rose water), Chandanam thilakam, kungunam, and flower garland. Bride’s mother welcomes the groom with a milk-based sweet dish called Thirattipal and sings Aarthi.

Vratham

The Vratham ceremony marks the groom entering the next stage or ashram of his life, from Brahmacharya (bachelorhood) to Grihasta (householder). 

 

The ceremony is separately performed by both the bride and the groom. Mantras are chanted to seek protection of the gods – Indra, Agni, Chandra, and Soma. Kappu (holy thread) is tied on the bride’s wrist to protect her from all evil.

Naandhi

Brahmins are invited and honoured with sweets and gifts in this ceremony. Both the families seek the blessings of these Brahmins who are believed to represent the ancestors of the groom and the bride. 

Jaana Vaasam

Jaana Vaasam is a function where the bridegroom arrives in a parade in a beautifully decorated car. He is accompanied by parents of the bride as he reaches the mandapam from a nearby temple. 

 

The procession is filled with music from a band, fireworks,  and dancing children. Through this ceremony, the bride’s family seeks public approval of the chosen groom.

Nichchiyadhartham

Nichchiyadhartham is the official engagement ceremony in Tambrahm marriages. It begins with Ganesh Pooja by the bride’s parents.  The bride is gifted a new sari by the groom’s family. She is adorned with a chandan and kungumam tilak.

 

Her sari gets filled with thengai (coconut), fruits, pakku, vetrilai, manjal, and kungumam. The ceremony concludes with an Aarti and tying a garland around the bride’s waist. 

Lagna Pathrigai

This ritual involves the priest reading the wedding invitation. He announces the names of three generations of the bride’s and groom’s lineage. Other details such as venue and muhurtham are also discussed. After this, an elaborate dinner awaits the guests.

 

Among the Tamil Brahmins, there are different sub-groups. Some of the rituals performed in a Iyer Tamil Brahmin wedding might not be the same as in Iyengar or Gurukkal TamBrahm wedding. The most common Tamil Brahmin wedding rituals are listed here.

Plan the perfect Tamil Brahmin wedding with our comprehensive guide. Learn about traditional Tambrahm wedding rituals, discover Tamil Brahmin wedding photos and videography options, and find everything else you need to make your special day unforgettable. Find all your Tamil Brahmin wedding planning needs in one place, now!

Mangala Snaanam

Mangala snaanam is an important ritual in South Indian weddings where the bride and groom take a purifying bath in the morning of their wedding day. The ritual is performed separately for both the bride and groom at their respective homes. Haldi-kumkum tilak and oil is applied on them by their loved ones before the bath.

 

Among the Tamil Brahmins, there are different sub-groups. Some of the rituals performed in a Iyer Tamil Brahmin wedding might not be the same as in Iyengar or Gurukkal TamBrahm wedding. The most common Tamil Brahmin wedding rituals are listed here.

Ganapathi Puja

As with any other auspicious event, a Tamil Brahmin marriage begins with an invocation of lord Ganpathi – the destroyer of obstacles. 

Navagraha Puja

Families of the bride and groom may invite a priest to perform a prayer to appease the nine astral planets to bless the married life of the couple.

Kasi Yatra


In continuation of the Vratham ceremony, Kasi Yatra is another important wedding ritual. After completing the Brahmacharya ashram, the groom is faced with two options – either to pursue a married life of a Grihasta or to take Sanyas (asceticism). 

 

Under this ritual, the groom begins his journey to Kashi as an ascetic with his humble belongings (slippers, bamboo, fan, umbrella, etc.). The groom is interrupted by the bride’s father, who convinces him of the merits of a married life and promises the companionship of his daughter.

Vaaku Nichaya Muhoortham

Fathers of the bride and the bridegroom face each other, while the priest chants vedic hymns in this Tamil Brahmin wedding ritual. The marriage ceremony is solemnised this way.

Exchanging Garlands


This is a fun ceremony, where the groom and bride exchange their garlands thrice. Friends and relatives of the bride and groom join them, helping them, or making it a little tough to exchange garlands. Groom’s friends might lift him too.

Oonjal


Oonjal is a swing on which the marrying couple sits and rides forth and back. They are surrounded by ladies who sing songs praising the couple (Laali). 

 

The swinging chains are a representation of the unbreakable bond with the divine, and the swaying motion illustrates the ebb and flow of life. Despite these fluctuations, one can find inner peace and stability.

Vara Puja

Vara Puja translates to groom worship. The ceremony involves giving a spoon of milk and banana to the couple after the Oonjal. 

 

The wedding ceremony includes traditions to protect the couple from evil forces and bring good luck. One tradition is throwing rice balls in circular motions in four different directions.

 

Another tradition is women circling the couple holding either a lamp or a container of water. The bridegroom’s feet are washed in milk and dried with silk as part of the ceremony.

Receiving groom in the Mandapam

The groom is welcomed by the bride’s father at the mandapam. The bride’s father washes the groom’s feet, and the bride’s mother applies kajal to the groom’s eyes.  

Kanya Dhaanam


The bride sits on her father’s lap holding a coconut, and together they offer it to the groom while the bride’s mother pours water over it, symbolising the giving away of their daughter. 

 

The groom’s parents gift the bride a nine-yard sari (Koorai), which she wears for the occasion of tying the mangalsutra. This is followed by the groom assuring the bride’s father of his companionship.

Kankana Dharanam


In a traditional Tamil Brahmin wedding ceremony, the bride ties a string around the groom’s wrist which is wrapped with a piece of turmeric. 

 

This symbolises a religious vow binding them together. Only after the groom’s wrist is tied with the Kankanam can he touch the bride. Afterwards, the groom also gets to tie a Kankanam on the bride’s wrist.

Maangalya Dharanam


In this ceremony, the groom ties Mangala Sutra to the bride. Several rituals such as placing the placing the paddy sack on the floor which is symbolic of material and spiritual abundance and wealth.

Paani Grahanam

A Ritual moment capture in Brahmin wedding photography

Paani Grahanam translates to “holding hands”. In this small ritual, the groom and bride hold each other’s hand while mantras are chanted. Until the mantras are read completely, they must not leave each other’s hand.

Saptha Padhi

Sapthapadi

A marriage is said to be completed legally only after the ceremony of Saptha Padhi or seven steps. Holding hands, the bride and groom walk seven steps together. The seven steps represent their companionship and friendship for life. 

Pradhaana Homam

Pradhaana Homam or hawan is a ceremony where the couple pays their respects to Aghni devta, the fire god. They ceremoniously walk around the fire, while feeding it ghee and other sacrificial fuel like twigs. Aghni is treated as a witness to the holy union of the couple (Aghni Saakshi)..

Ammi Midithal

Ammi Midithal is a Tamil wedding ritual where the bride steps on a grindstone, with the help of the groom. Stepping on the stone a Mantra is chanted where it is prayed that the bride’s mind be as firm and strong as a rock to handle challenges of married life.

Arundhati Star

Wedding Photography in Bangalore, India: Ganapathi- Rachele wedding photoshoot

In this ritual, the groom points to the Arundhati star of the Saptha Rishi constellation and Dhruva tara (Pole star)  to show to the bride. 

Sammandhi Mariyaadhai

Here the two families participate in exchange of gifts such as clothes and sweets. 

Laaja Homam

The bride offers parched rice grains to the sacred fire. She then prays for the long and healthy life of his husband. The bride’s brother and other family members help her too. Their participation is an indication of the continued links between the members of their families, after the wedding ceremony. 

Akshadai Shower

Akshadai means the saffron and turmeric coated rice grains. These are showered on the newly weds by elders as blessings.

Paladhaanam

The new couple bows down to seek the blessings of the elders of the family. This ritual also involves offering fruits and a one rupee token to them.

Griha Pravesam

Griha Pravesam is the ceremony where the bride leaves her maternal home to enter her husband’s home. She takes with her the holy fire of the Laaja Homam.

Nalungu

On the wedding afternoon, the newlyweds relax and play together with guests through playful activities like colour paste anointing, fanning, mirror showing, breaking papads, wrestling for a betel pack, and rolling a coconut. These activities showcase their positive qualities such as sporting spirit, strength, kindness  and cooperativeness..

Wedding Reception

Bride and groom seated on the chariot to make a grand entry

After the formal wedding ceremonies, the wedding reception is a casual and informal occasion where guests can meet the couple and congratulate their families.

The 3 Homams

The three havans or homams which are performed during the night time include Jayaathi Homam, Pravesa Homam, and Sesha Homam. 

Thaamboola Charvanam

The Thaamboola Charvanam ritual is a ceremony in which the girl’s brother offers the couple their first betel leaf to chew. This is accompanied by other gifts that are meant to bless them with children and long life. The ritual is aimed at bringing good luck and prosperity to the couple.

Mangala Arathi

To protect the bride and groom from evil eye, a special solution is prepared with turmeric powder and lime. It is circled around the couple and then thrown away. It’s done both during and after the wedding.

Kattu Saadham

The day after the wedding ceremony, the bride’s family packs condiments like dal, rice, coffee powder, pickles, etc. for the groom’s family. They also offer them cooked food like coconut rice, tamarind rice, lemon rice, and curd rice for their journey back home.

Tamil stories

appusamy

madrasmusings.com/vol-32-no-4/kalaimagal-the-literary-tamil-monthly-turns-90/

ramakrishnamurthy/of-childhood-memories-grandmother-magazine-reading-and-that-india-we-grew-up-in

  valaitamil/literature_short-story_s-ramakrishnan/

story-i-am-station

+++++++++++++++++++++++++++++++++++++++++++++++++

wiki/The_Tamils_Eighteen_Hundred_Years_Ago/Chapter_13

valaitamil/my-favorite-100-tamil-short-stories


Play lists

 S ramakrishnan

vintage movies

Songs aasai mugam bharathi

thoughtrickles.blog/aasai-mugam-marandhu-pochchae lyrics

Bharathi... nitya shree

playlist?tamil movies

Tamil movies

 Vazhkai vazhvatharke

aravalli 

koteeswaran 1955

unmadiyude maranam    chola durga

appusamy africa


Brahma sutras

 The Brahma Sūtras (Sanskritब्रह्मसूत्राणि), also known as the Vedanta Sūtra (Sanskrit: वेदान्त सूत्र),[1][note 1] or as Shariraka Sūtra,[note 2] and Bhikshu-sūtra (latter two in monastic traditions),[note 3] are a Sanskrittext which criticizes the metaphysical dualism of the influential Samkhyaphilosophy,[5] and instead synthesizes and harmonizes divergent Upanishadic ideas and practices about the essence of existence, postulating Brahman as the only origin and essence of everything. It is attributed to the sages Bādarāyaṇa, who is also called Vyāsa (arranger), but probably an accumulation of incremental additions and changes by various authors to an earlier work, completed in its surviving form in approx. 400–450 CE.[6][note 4] The oldest version may be composed between 500 BCE and 200 BCE,[7][8] with 200 BCE being the most likely date.[9]

The Brahma Sūtras consist of 555 aphoristic verses (sutras) in four chapters,[10] dealing with attaining knowledge of Brahman.[1][11] Rejecting the smriti as a base of knowledge, it declares that the Vedic Upanishads are the only acceptable source of truth, infallible revelations describing the same metaphysical Reality, Brahman, which cannot be different for different people. The text attempts to synthesize and harmonize diverse and sometimes apparently conflicting vidyas("knowledges") of, and upasanas (meditation, worship) of the essence of existence, stating they are actually synonyms for Brahman. It does so from a bhedabheda-perspective,[1] arguing, as John Koller states: "that Brahman and Atman are, in some respects, different, but, at the deepest level, non-different (advaita), being identical."[12]

Women exploitation

 Exploit women


https://ijsrst.com/home/issue/view/article.php?id=IJSRST1845266


 GAP BODHI TARU

A GLOBAL JOURNAL OF HUMANITIES ( ISSN - 2581-5857)

Impact Factor: SJIF. 5.551, IIFS. 5.125 Globally peer-reviewed and open access Journal.

TUS OF WOMEN IN INDIA: FROM ANCIENT PERIOD TO MODERN AGE

Ms. Vibha Madan

Assistant Professor in Psychology, Govt P.G. College for women, Panchkula E-mail: vibhamadan510@gmail.com

GRAND ACADEMIC P0RTAL 'IUSf.ARCH JOOIIN.AL5

STA

Abstract

. . •

memorial women have been worshipped as deities and suppressed as insects at the same time. As time S0

mcemes1m .hd./ ,hd·iR

d thestatusoifwomenchangedinallaspectsoflife.Uptot eme 1aeva era,womensstatus a s1gn1i.cantly declined. She was viewed as being beneath man. 111e us 1m reign m n a e ..o a ec ne m women s posttion; move on, -ri. M 1· •

• I di I d d Ii • '

•• practises like pardha, sati, child marriage, prohibitions on widow marriage,.and the prevalen~e o f the joint family system have all contributed to the mis.treatment o f women. Though we are mdependent for smce l~st. seventy five years but still this male-dominated society has caught women to put her into the cage o fsocial restrictions. Women participation in the struggle ofIndia's independence is the otherface oftheir courage and bravery. Remember Rani Jhansi, Sarojini Naidu and Indira Gandhi who ushered a new age and brightfuture for women in India. Today role ofwoman in Indian society is notso much secondary as before. She has established a revolt against purdah system, sati, child marriage, female infanticide, dowry and permanent ban on the marriage o f widows. Now they have started participating freely in the political, economic, social and cultural affairs o f the nation. _Free India has her woman cabinet ministers ,ambassadors, scientists, leaders ,engineers, pilots, police and armed forces officers and magistrates as well. In Manusmiriti it has been said, 'God reside where women are respected' while in modern age Napoleon Bonaparte told, "The hand that rocks the cradle rules the world."Women, have a decisive influence on the future direction o f society because they raise and nurture the next generation. Now woman has proved to be superwoman and strong. She commands and deserves equal respect as men: The paper aims to distinguish between the ancient and contemporary status o f women in India.

Keywords: immemorial, deities, contempt, cradle, nurture, superwoman

,JNfiroDUCTION

"The greatest indicator of a society progression is the status of women that holds it up." Jawaharlal Nehru is credited with saying this about women. The status of women reflects a country's social, economic, and mental health. Women have been mentioned in our ancient books, such as the Vedas, for a long time. They have been given significant roles, such as the requirement that women be present for a yajna to be considered complete. They were worshiped as goddesses in the name of Durga, Parvati, Kali, and Sarasvati.ln our scriptures, women have been seen as a representation of spirituality and regarded as world's ideal housewives. Nevertheless, women were denied equality and rights in ancient Indian civilization.They have been mistreated and treated unfairly compared to men. Early on, social ills including dowry, the sati-system, child marriage, and female infanticide were very common .Women were previously referred to as the housekeepers. The idea that women are expected to get married, take care of the home and their in-laws, and give up all of their aspirations in order to fulfil those of their husbands and children was widely held and spread among other people. Nobody acknowledged or even considered the hopes and aspirations of women. Everyone believed that men were in charge of the household and governed the world, thus no one was concerned with the advancement or improvement ofwomen. They were prohibited from having ambition or pursuing a career. All oftheir goals were viewed as being ambiguous. Additionally, the women were excluded from education at the time because families believed that only males should have access to education and the opportunity to follow their aspirations. Women were often married off at a very young age against their will. Only a small number of families defied this custom and ensured that their daughters received the education they needed to lead fulfilling lives.These ladies, who were granted parental permission to pursue an education, ended up paving the way for other women to follow. They were the ones who inspired other women and encouraged them to pursue their goals as well. They effe~ted a transition that improved the position ofwomen in Indian society.The position ofwomen also improved as time passed and attained greater standards. The growth of women knowledge and self-awareness over time ~as ~acilitated their advancement Today women have more power. Women are also making progress and ~ucceedmg m every sector. Only when people change their constrictive attitudes and mindsets towards women will there be true female liberation.

GAP BODHJ TARU - Volume - VI

August2023

Special Issue on Indian Knowledge System


 ••• DACADEMIC PORTAL G~fSfAJCH JOU~NALS WOMEN IN ANCIENT IN

GAP BUUHl 11\.KU AGLOBAL JOURNAL OF HUMANITIES ( ISSN - 2581-5857)

5 125 Impact Factor: SJIF • 5.551, IIFS. • . Globally peer-reviewed and open access Journal.

""'-''~·-·~·.,:.?L~ ii " ' " " -

]

. h' • t d during this time and they were highly respected. Women were treated with respect in Womennsisexise ' .. • d d •• • ksTh

ey even played a prominent role in dec1s1on-makmg an a mimstrative tas • ey were royal homes, and th · · • h birth f • 1 l •

O

d on all topics and had a significant impact on pohtics. Whde t e a gir was not va ued m the eucae •• • t 1h'ld A•tId'1 dt

ically disadvantaged areas of the society, where pnonty was given o ma e c 1 ren. nc1en n 1a a so econom 1h'ld 1 • f&

had a lot of female foeticide. Most of the time, people want for a ma e c 1 ; as a resu t, praetises o aemale

infanticide and female foeticide have been used.

Position of women during Ancient Indus Valley civilization :-The reverence fo~ mothers is emphasised by the worship of the mother goddess. Women were treated fairly and had complete independence. They were given

equal honour in society as men.

Position of women in the Rig Vedic era :-Women continued to live in complete freedom and equality with men. In religious rituals, the role ofthe wife was elevated above that ofthe men in the home.

Later Vedic Period:-The rights to marry and education remain the same.Lowering of power in religious rituals was seen. She lost her dominant position in the household as religious ceremonies were increasingly administered by priests. It was during this time that rituals became more significant, and Brahmans gained more significance.During this time, both the rites' and the Brahmans' importance increased.Sons were still desired, but sati was not common. Women's status was lower than it was during the Rig Vedic era.Women were employed to

make baskets, embroider, and dye clothes.

The Upanishads era:- During this time, it was common for men from higher castes to marry women from lower castes.The rules of Panini regarding Abhi vadana (salutation as a sign of respect to elderly people in the house) demonstrate how the presence of wives from lower castes in homes and their interactions with women from higher castes degraded the status ofwomen and lowered the level of womanly culture in general.

Throughout the Sutras and Epics:-The bride is older, around 15 or 16. The complex procedures show that marriage was a spiritual tie rather than a legal agreement. The Grihya sutras provide specific guidelines for the right seasons for marriage and the requirements for the bride and the groom. The women were given permission to sing, dance, and have fun.

In general, Sati was not very common .Remarriage of a widow was permitted in specific situations.

Evidence from Epics: The Puranas, Mahabharata and Ramayana :-

The Puranas, the Mahabharata, and the Ramayana together make up India's epic literature. Awoman was viewed during this time as a live commodity that might be kept on the betting board, sold, or bought The Pandavas' attempt for Droupathi is an example. But the Ramayana and the Mahabharata also present us with quite opposing viewpoints. According to Bhisma, women were valued at this time. The Mahabharata has mentions that show women used to advise males on matters of religion and society.

During Maurya Empire:-The crucial piece of written evidence is Arthasastra, written by Chandragupta Maurya's brahman prime minister Kautilya explains that women had ownership rights over the stridhan, which was a gift given to a lady by her parents at the time of her marriage and afterwards increased by her husband.Stridhan typically took the form of jewellery, which was popular among many cultural groups as a practical means to transport extra money but might also contain specific rights to real estate.The institution of marriage was both secular and sacred.A widow may get remarried. In doing so, they sacrificed whatever inheritance rights they could have had from their spouses who had passed away.

During Gupta Dynasty:- Due to the Gupta Empire's achievements in literature and the arts, it is regarded as the classical era of Indian civilization.The Kama Sutra, a book about the numerous methods to experience pleasure, which is a respectable objective for Hindu males in the householder, or second stage, oftheir life, contains some information about the roles for aristocratic women.Women were supposed to have an education, engage in sexual activity, and be devoted wives.

As time moved on, the status of women changed in all aspects of life. Though Women were denied the political right to participate in assemblies throughout the Vedic era. Additionally, child marriages started to occur.In spite of the fact that the Vedic ideals of equality and unity started to wane over time, women's standing continued to decline significantly up to the medieval era. She was viewed as being beneath man. Beginning with the Muslim era, norms such as pardha, sati, child marriage, prohibitions on widow marriage, and the prevalence ofthe joint family system have led to a decline in women's standing in Indian society.

WQMEN IN MODERN AGE;

'"""--

The current Indian society, driven by ideas of equality and liberty and affected by globalisation, appears to have accepted a more elevated place for women.The position of modern women in India has changed ~tgnlfk~ntly. Indian women now have significantly more personal and social independence as well as more soc1al, pohtical, and legal rights. They can speak up passionately and courageously, which makes it easter for them to engage in

GAP BODHI TARU- Volume- VI

August2023

Special Issue on Indian Knowledge System

• v,.r,)...oY'{42 , \7 'y

'V9


 GAP BODHI TARU

•• A GLOBAL JOURNAL OF HUMANITIES

( ISSN - 2581-5857)

Impact Factor: SJIF • 5.551, IIFS • 5.125

.ir.r: .m m :~ RAND ACADEMIC PORTAL

G • ,irsFARCH JC,Ofr~ALS

Globally peer-reviewed and open access journal

public aff~irs. It is ind!sputable that they are still exploited, subjected to prejudice, and constrained to the absurd idea of bemg domestic_ goddesses. In addition to ensuring women equality, the Indian Constitution also grants the State the ~ower to 1mpl~i:11ent positive discrimination in their favour in order to make up for the cumulative social,educational,andpohticaldisadvantagesthatwomenexperience.Amongthesignificantstatutorylaw t advance women rig ts an improve women's position are :-

•h d. so The Immoral Traffic (Prevention) Act, 1956

The Sexual Harassment ofWomen at Workplace (PREVENTION, PROHIBITION and REDRESSAL) Act, 2013 •

The Protection of Women from Domestic Violence Act, 2005

The Hindu Widow Re-marriage Act-1856

The Hindu Women Right to Property Act-1937

The Dowry Prohibition Act of 1961

The Indecent Representation of Women Act-1987

The Commission ofSati (Prevention) Act, 1987

The Criminal Law (Amendment) Act, 2013

The reform and upliftment programmes that led to a significant shift in women's status in modern India have had a big impact on women.The government has implemented a number of public programmes, reservations, and commissions to improve the status of women in India. The following are a few of the schemes:-

• Nirbhaya

• UJJWALA

• Beti Bachao Beti Padhao

• Nari Shakti Puraskar

• SWADHARGreh

• Mahila Shakti Kendras (MSK)

• Mahila Police Volunteers

• Women Helpline Scheme

• One stop center scheme

In conclusion, women have been significantly contributing to Indian society today in a variety of fields, such as politics, education, business, social services, arts and culture, sports, aerospace, journalism and media, science and technology, literature, entertainment, philanthropy, spiritual and religious.Infact ,the woman of "now" has totally changed. It is rightly said by an English writer, a woman is the full circle. Within her is the power to create, nurture and transform.

REFERENCES

[1] http://ncw.nic.in/important-links/List-of-Laws-Related-to-Women

[2] https: / /www.legalserviceindia.com/helpline/woman_rights.htm

[3] https://www.toppr.com/guides/essays/essay-on-status-of-women-in-india/

[4] https://www.scribd.com/document/456567452/StatUs-of-Women-in-lndia-From-Ancient-to-Modern- Age-pdf

[5] https://triumphias.com/blog/position-of-women-in-the-modern-indian-society-2/

[6] https://www.vedantu.com/english/status-of-women-in-india-essay

anization/women-in-ancient- [7] https://www.insightsonindia.com/society/role-of-women-and-womens-org

india/

GAP BODHI TARU - Volume • VJ \ - - \ ~ 43 August2023 f"'_/

Special Issue on Indian Knowledge System~

Into india theory

 Into india theory


Into, Not Out Of: India Is Among the World’s Largest and Oldest Melting Pots – The Wire Science


Ancient-DNA Study Identifies Originators of Indo-European Language Family | Harvard Medical School


The formation of human populations in South and Central Asia | Science


Rigveda pdf link


https://acrobat.adobe.com/id/urn:aaid:sc:AP:ae2594a5-577a-4bb7-ae5b-c654cd720507

All about trains

Mangala_Lakshadweep_Express 

Thane madgaon jan shatabdi

railway-station-named-after-the-gond-queen

trains

/trainsindianr.blog


Kurla xpress


https://youtu.be/3j8sLIM0cng?si=LhiUONqIFVk_huk0


Goa velankanni….via dudhsagar falls

Mathan. And navin kumar


https://youtu.be/DFdhpc4krqA?si=aWqkW6oBFBJW7iJx


https://youtu.be/ofwPuSq_UKo?si=a5qu9caTsQGBPwb-


https://youtu.be/DFdhpc4krqA?si=sXG8DMBxR3oi6gkN


NAVIN KUMAR


https://youtu.be/ofwPuSq_UKo?si=k7N4abcu66BxVbmb





Falls

 Falls

Palaruvi kollam


https://youtu.be/7oACHUbMh80?si=isZE605QXSBB3de


Javaathu bheeman falls tiruvannamalai


https://youtu.be/JLgVepwgfA0?si=2SbcmLqG2Xxqwc8I


Top ten in tamilnadu


https://youtu.be/tJEp6hsAPL8?si=UE26ul3g-23JWioY


Dangerous


https://youtu.be/Nb2xx5A2P1w?si=av9LB6ef7yQ_x1mj


Kookal kodai


https://youtu.be/KtZA2BFkAyA?si=T6nFD4QvYEYr4M98


Koomapatti chadragiri


https://youtube.com/shorts/jbIZqVsEwXM?si=cIRO0Iuuq8HyA8RA































Chennai schools

 hindu high school

St. Ebba's (RK Salai) was founded in 1886. Wesley High School Royapettah was founded in 1818. CSI Bain School was founded in 1929. Ewarts was founded in 1919. MCC High School 1835. St. George's Anglo India (1735)


St.Bede's in Santhome since 1907


St Paul's School and Doveton Corrie in Puraswalkam are more than 150 years old.

Colleges

dtnext.in/news/chennai/institutions-that-educated-madrasis-732405

posts RA

 


guru sai

___________________________

_____________________________
++++++++++++
+++++++++++
+++++++++++++++++++++
____________________________
___________________________
++++++++++++++
++++++++++++++++
________________________________
__________________________________________
=======================
====================

======================
=======================

=======================