(CHAPTER 33 SACRED WRITINGS Hi 1 of ec, dating fen 1300 ceo mde Most ofthe scp ren Sana ~a word meaning ele ~ casa Indian ng iby scholars an foil purpote: There ale a coriderabe sown of ‘elie leant in gor Indi langage and i enphasze particular aspect of Hinds bit For erage Of the popu epc Remy that sees deation ray dese say of tens dling with vans pecs of bel ital ane taditon in Hind oc Hindus generally and remembered (Sit) Snipes ace ele o be communicated diel by God to ance Indian ses: Se expats ea "Wha fllows does noe iu sacred wong at ones de maj elements Of 25 the Hind pice “the Remsen ad the Meet the Dor ‘THEVEDAS he Hind canon is nally termed Ved Gs the roo meaning Tondedge’ The Vedas compeise fur rain Spe: The Vetic Sins Bras, ray 1. Thee sbi, clase the Ry Samar and Aer Veda, re the east vavous dees of indi led by Inking ofthe pods2. The Blan stipulate the dels of and explain the significance of suas (yt oF seh) eapectaly the fest in which obations were pred out, est ito fi, 0 ie comeyed to the gode The promin ries in chev eines he groming portance and fey Indian ego 3. The Aybar (ores books) provide anys nd iteprecation of dhe fsa whatby a contespndences dan between che ital and the conto. Theil Inewore ie undestood eo have an ntsc power, by whch che ce of Ago the gd of fie and ofthe Brakman some een bypased Inded the Ame ‘ulte Bras tothe far move contemplative and piasopical themes ofthe penis tengo moe avay fom the polar of the Ss tomars a mone rst or pantheistic understanding o ely i pperances alls one. Hence the Ar as and the Uni atk gromingesitance to he nual ofthe ie scsi, and a pefeene for moze contemplative an spinal Forms of worship. The Up (= alongside nid = et) re commentaries an elaborations of the ideas encountered inte Ved Soi and Balan, Four mice deme an be ene (nm personal divine being), 2nd monic the al sci, the es of the xine (snafu ol) Brake gy which equates the sine, ad ching i ban The previous emphasis tr the portance and inseacy ofthe ie etal oreahadowed by an emphasis fon pereonal pra dee asthe stain of ones bay in the eof ones Benth i show mach more efacous and powefalan the external gj The man -Br identi ha temendou implication for he Hinds understanding of the nature {of God he cosmos andthe libration ~ or alton = ofthe individual DHARMA SUTRAS ‘OF the Dior Sura (itera, ophosas eling ods), he mos important is the compendium of law known ts Mens Dare Sie (The ws of Mana), which paste he dies ows and eplatons binding om al etgois of Hinds, whaerer the ‘ate (urs) sige of fe tens) or ender, Beene dee of ssaton io Hinduism inole aherence thee Laws elton, and die, vial for Mindat co krow and Undersand them In other mons devout Hinds esking else fom son the ple of ls deaths and einccrations~ need obey the Dire Sura. ‘THE EPICS rust of the two pis of Hindus the Ramp andthe Mallat deemed sacred dyad help in progeesin toward iberaton/slaion (nl rm the {el of moldy fe These een alge rien by the anit ages Ve an ‘Vyasa te deemed by scholars ob complains of folks, songs ung by mist, nud eric tre compost in honour of ings Howee, the ting ofthese sepes land, despite ee complet ad bewildering male of thames, ws igh si they sem vo pine cee theme of sation of the worbecwen good and vi inthe une The eres ae ceeded into a cnt there of would slowly but neon, declining to an ape of destuton. The Bute of Karlesheca ia climact even inthe ete, fo stance, narking the begining of the ag of i (Kelp), and witnesig the prada dln of Ronoar, compassion, and chivalry ‘dcng ic denouement Inthe Ragen, the mar etmeen Rama and Ratan symbolizes the confootation betwen the force of good ad el in he word In hoch, he principal ‘hares ar either gods rdemi-gde and demons, Although she gods uhimaely ws ‘hey have co compromise and ofen resort 0 devious rates to achieve het itor. The end eles tnined wor in which even the gods te ene fe frome shia setoos, Both epics ave common fn: sightous ence clade om kngrhip and ‘eda mac bre erwee ores oF god aed ei: the intervezion of God on [chal of the good in spite af many eres, the ulin mph of good oe er The «pts present many el nd here roe modes Find, and are geneally Vaishnav ‘cling the god Vash. ‘THE BHAGAVAD GILA “The Bho Gong of the Lor!) isl pr ofthe pie Maa Nevers isa high infu cipae within Hindi, and ae segue amos an independent sanding of is own Tee 3 di tion (et) ofthe god Vishnu andi devote Pine Asn, the goss wartir in the Mala sve eeween Krishna the ie “The dacusion i cbviouly an iacon int he epi, aed many scholars consider itt be an Upside Aone all sh Bg Gi ian ren sripue, which seks to unite the major elope rand of Hindi Tsay hall aye slain ae equally vad dhe vay of enlightenment (emt ms) the way of alist gheous ation and progression through theese heathy (ans harma maa) the way af mediation (ay) and he way of devin (Ss ma) Flee angs chat the way oF devon sale is he highs of al pth an — forthe fe umes Hindi revels hr the devore is geal oe bys gracious God. Connery i alo propor: 2 ada ehsking of tacionl Hind concept of slraton (mol) in chat argues cht ti open all 2st, and 1 men and Woe THE PURANAS The Parnas ove’ ~ ae, agai, vat ody of errr. Tension, cere ar igheen Pons which have besa css neocated with che gods Valo, Brahms, and Shiraz wel ae many sociated with minor dees and with bly place, cha particle temples or red tes, The conten ae wide-cnging, ican or example, geelopes Taw codex, desesiption of italy ad psmaes to holy places. Thay aze not merely 2 collection of ol alsa the are Prt seems to suggest, martes ha highligh THEODORE GABRIEL,CHAPTER 34 BELIEFS What we nom know 3 lds has developed int ich, pluie reigius ele, with 2 great vanety of customs ors of woh gods ad poddenes, theologies, philosophies, Sein rated msi Many Hind belie eset eschigs the ceca howeves diversity within Hindi ha ed some schol co alk of Hind ‘signs ether than a single Hin lgon indus’ aber than Hindi and even the term Hindi aleogethee. More ‘eas compete bly to dfn he een bei of Flndism, Hinds generally accep tht dey share common ble, principles, and sucaes. For te x many dfn Hinds vie nd sary howe nda nth pen fbb ay fie ‘tee apa and lll qu sel nee ieneaton with he ad srs wth chested pen nnd, ak shot ibe hy oe begin ae By aking sou eed ecg hinder a thy hop othe uc spect ice Se nly nd paid for es ad pues They ey goon conser ces mane a parca gis a godouen the ao of Jmportane sce tere che mest of pgimage o€ the doting of lama S the social tn stain pinipls of panty and polation. Any Study of popu Hind elf bins with hep goddees of Hinduism petal = ny top Ippo ce fou rsa stem) GOD, GODS, AND GODDESSES Hinds may be plist rons blvig that ely There ae even orthodot Hinds who ae abi Many Hinds belie the ir oe God (Bane) who tan be merhipped in many forms. God can for Sample, appear Dby 3 end, 2 ing, athe tet lover God can manic ae male o fra, o x pow-haman form; be worshipped without frm (organ Bear) or with Form (age Babs) sppeschough cons and image Iruman shape as ring sito thei, oF Some Hinds urs such at Viekanad (1863-1902) hare veo taupe that God is embod inthe form of the tere, and nal sient Beings ene in evi tochers we are quite literally ~ serving God1 Gods sometimes undertd in thefld way a Tut The Fame consis of | Bana (the eaten Vin (the urine), and Shia (he destyer) Hwee, nt oa is Bahia seldom worshiped at nowady the us fen replced by 2 group of fre go: Visa, Shia Dev, Surya and Canes fe two pe-eminene gods, worshipped by Hindus ercywhers ae Shits and Vishnu Vashi dee Hed Fightowines Ele i pebably move Feuerly wor Rama and Krishna ripllyascaed with the prseraion ofthe cosmos and its proper eft inked to kinship an eo the msntnanc of dame, ode in i inet ‘Vishoavem (devotion to Vishos) Shavism (devotion o Sis), and Shatin aaa (dein othe Gedo De) te bet nown tations wikis Finds ee “lowever Hindu fe ae chosen ey (aa) who, fr the eee, a ke 09 he sspeco of th ae go Such ods ed tes workpped both a det beige with thee wn storie and iconography and 5 Focms of the one ultinate rely (Brine) Hinde say wochip many god, bur ehey also believe all prism oo GODDESS WORSHIP trains of Hinduism, timex Sale (Power, strep force) i erm sed to elec the power of ay deity andi alo the scraaing enegy cere in pds. Al es worship sone of the moe jing back to phic fpeddses canbe seen dine dei, o as diverse foems of (Mahe, he (Gress) Godere The Goddess Aye) woeshipped asthe Supreme Being, but alo a he conor of mae god. The consort ofthe hes get god a Laks Seat and Pata. ‘Someries scolar deaw a distinction Between independent goddess, whoa dangers and ht td wily Foc many Mindy women Si, he wie of Rama is the model Hind wife whove ele integer and courage today emphasize! by the Indian woes“The land of Indies weshipped ax ‘Diine Mother! (Bet Mat) and is ir chp) and by gent ies like se Ganges (cents of Goes snc by Su tthch ce whipped as besowes of prosperity and beatin AVATARS uae ae aifsations (Iter ‘descene) of God, They peioicalyixervene to fhe eel cour thae the uriese Fanconi acordance with harms, The bese loved te aha and Rama (ae of Vino), rh is worshiped sa dil asthe god of etc mystical lore, and ashe hero of he epi Mallon While the youthful Kena with his ate enances she wold with his play supreme god (Vih) Roms wotshipped the ie rer and the restore of dams. Always popula in nein he Bh Gin Kes evel hinself asd gest teacher a potters ni, Rath lately become the pecepal god of Hindu nationals, His ign (Rum Rapa) invoked ab olden peso oF jie, harmony and prosperity IMAGE WORSHIP ‘Wile many Hides aduowlege ht Bnei the imate eal he ast soit bo Vowship dvr bring and imap: Many bel tha he pone (hf a dey i actly pre in thd nage sr) Therefor in worshiping ef an Snape, woship is crag connected the cremony artes images of stone, met aed wood ino iinet of God lindas go ote temple de bebo ht dln rings pood fort, gas, nl peal mec alo aks pole se anit, vg etoship betwen dein tether ewes. Dang ial wor (ps ‘Beg ate are and eae fra honed gus by the figs made othr mage ‘DHARMA hn today often efecto Hind bel nd practice 8 seta drs trl elgon) teed deme (edi religion) Dir may mean ce social ode, or she cosmi det sae egal rear sefr to personal behavior ad aad. At the simples level mes theirs iclpiouy and vocal dais, according to status and stage of, The ‘Ropeal Gra for etmpl teaches cha is beer todo one own dary impertydan that of another wl SAMSARA Many Hi sebith (x ‘Rigi peste The pcure of a world at place wz the tera cul perp aspartic thse in he higher castes, ae in he endless le of ro) torts wo ba he eye tan end ae ache cote of many ind ironed has dominated the Indian imaprtion for ver tre milena. aRMa Cena othe esching abou ‘ire actions determine one’ condo a thi ie and nich in dhe net. ney ation nation, br isthe tken-orgranted beef hatas its inevitable Fito onteuence Ker is thas inseparable om to seth unives and dns a amare To sueara the bel good deeds resin good ikperaing Sot Jrma which proces good frene in th ie and 2 god birth nce Thaksin one neti; bd eds ele bd eg which may lead vo mich ess ‘am be ie wlove the ‘lesa eit in the neti, 23 human Loe down the socal rane of crenton as herachy, ae an arial een as an unforsnste soul safle the vt forme of one ofthe nll —— “Ther ae way in which hme maybe overidden, Devcon toa me iyi pethape the mos potent, while eligous nal and merioioss dcson ray als cancel pas sins. Some Hind withdraw fro the weld ful peactoenon-ngagement Hower the Bad Ge teaches that stheece to one's dy combined with internal eunciason of sachet t,o ese Fon he eut f oe ction ca ead a ier (mb) rom the cycle of mar “Kntcan lead other stalin o ethic stivm Tecan Be een 23 uncon imperonal determinant ofthe un condition; or can encourage people co el Ain pipin espns Fortec oom ite, and promote a dynamic view of ation in the wot. fweGous THE THREE PATHS ats FB The thre pathe~ me 8) — 0 spl fallen a: ju (noe sigh, SUivheeas wisdom), lr (action) anda (csttic devotion. Some Hinds consider each ofthe thre paths requis exclusive concen, dis safes for beatin. Hayes many modern teaches and gus teach a yg oF ayes aig thac the ee pats ae ned. and bea mle maybe obi’ ebrough [renee pth of wisdom knowledge si ict and indeed itera fm from sine ld age ad desc Tea othe overcoming of ignorance andthe ean of Bima The pant of widom imple practice, mediation sl puscaton, and abore {dy ofthe sxprtes The Veda, and pacally he Umi provide knowledge oF Buby, nd of eu rue condionInded. the fous aching of the Upmadie han sol (oma) haan ee ident with Ban According to some Find Schools humane ele this tit, hey cam be berate (fama. Karma the pth of work — enables ordi people cere to ie pital meaning co dit ea lis eis toca for many with ce ‘Blygad Git eaching that action canbe a postive mean of personal ansfocmtin,f people pees, ct wthou the des for hei dy slesstatus rend. Gandhi sitet leaps by eat it wth socal commitment ein dvs pny of i yg he puch of loving devoion~ character by an ites pessonl cana beawot te diy an dvoe, Seles love of Go consumes past hm, and Relea finns blsfl and loving communion withthe det Vaishat “renege of pat comple sesrenerin love ~ to Vina Godot wins sidered ns need in Hal devotion Today many bay His fallow the pa eevee apd long devotion to Gos, espn (adn) my way bor broadly acrid by sles ‘THE FOUR GOALS siechace ffs fv lepine ols (pes) fo uran beings mich ake opie ne spite socal heron beleed 1 rte a goeel Kael’ Arh Shr, ween in the hid ro fourth see oc anges tha prosperity the bss of 2 well-ordered Meath and wees is pooper goa f putsued without desi, ange ‘Sida people ned an if they arc prac eligon, Ths vrauing tr ecupaion accusing meth gorering ap 0 Fe sted they do ot wate dere Rime plsute, dese — aoa leplmace goa scons ride Barna Thi isthe pact of please Seal ply, ean, he asa ended o forth centre deal at Tg with ote Techniques the arts of plese and sedsion eae ee 4, Disrma=etue moraity— ha vo levels both one's wm ave ne ef ont parca set of dso) and he ache moray wal vou te et Waters etal, When pro and plesece ze psd for themes ‘donot crnen he Sa side of dlr, hey Head socal chaos wt oot paes he 4, Mail spisualiberation =the imate Hinds quse ease Set The St ithe sare fiom che Bonde of sufsng snd eich (me) ere: unmanier, Some Hinds elie ches goal ce iteconneted an thst 0 goal nt is pat. Ores lee thf an ascending ira, wich sii tmscending even opporing~ the other the Whatever ont cae wari te je of the fur goal mplcly cogoizes the comple of human (dives and spction. DEATH AND THE AFTERLIFE ind belief abou the fife aco snorhe body, coring tech Foes urientod in fee: way a Ena non wth Bana: 8 pest afl ee 5 comananin wih Goto a be Jee Mos Hindus bee they wl be born nt omer mel vation or inate piste son in sme heel ea or praie Mr nds ay fad he once of ehason or Horatio fer dh a ey da ie‘Moreoner, ancien understandings of the aff peri and Vedic views ae implied inche death tua. Funcrary ste of pace, and meron afc che dea, nate bel in he cont ted existence of acrtrs (pit) who a benefited and pleased by fecings made by thi descendants. T ere ar alto pops elif abou the journey of he ole ofthe od of death the soul er death: che mulls of heavens ad el (Yaa ot Dharmas) 2 je and ees ot mali poses or dur ce lig TIME ) Hind, Bo in some eae coincide wich modern site undstanding The real Hind view is of grail decorating conditions until ly he molds dertoped by ie and rece ‘0 aos The nocd itself pepe undequs eye of molcon, om st of ron thea nn bli sboxs the vases of mache ae of the ives, Aietesition, ough series of age, doin (pal bck inthe erated stat fom which she cycle sats again This paces of elon and dsolton ip of Bria each uy of Beta dies nto the ore peti eof the Man ach of the four get ages ech of che Fr get ae ies, oo ours The psn of che yg i mashed by props moral zn psa detroraion We de ofthe la, rd wort, ape: the gear than he yal ona the Kap Hence chat there is ppaent orl dele ) wo by oe ot ars suffering fine and wat is spite to Hind emacane indeed, theothodon view i hai wil et wore 5 we progres crag che yg Gurus he gr spit teacher ~ i Sigur ofthe reer importance in nds, the objec of des and worship, and comin al haps and is, radon and odes established lineage (apres) Many have cid tee spicual menage tothe Wes, helping to eaten che bound of Ends. One ofthe bse known gurus ws Sati Si abs, wotshipped aan eta of Sit Sai Bab, of Shi and Shakes Thee hae a een women gras sch a Strada De (1853-1920) widow of Ramakrishna Mia Alfa (1878-1973), Mother ofthe Aurobindo ompnizution, Anata Mai Ma (1896 1982) and Mata Amcanandsnay(b 1953), ANNA S KINFESTIVALS “The Finda hi) cal Festal ae wexaly mated by procetsion, when worships ery the deity’ image dog the empl town o ile, offing devotes a cance o gimp tin lit lo. dar yeas ix punctuated by 2 seis of eligi els Temple Other fests which cla lindas evens Hind mytlogy~ inciude + Jan ja-Augu the elebeation of the bchdsy of ze popular Fl Kehna + Gash Chae (Angust-Septembet)a fel deiczd ea the elephanr-eaded po Ganesh the emove of obtaces + Dale (Sepeember-Oetabe, towards the ‘of Rams an hs monkey sony ove the demon king Ra sso Known as the fal fine ight’ — which n Bengel clint ina rare Celtration dedieed rhe worship of the godess Dut + Drv (Ocrober- Nove che fia flight. ellowang shorty afer Das indus dhoughoue the wold inate thi homes with Imps ad exchange gifs od 1 ofthe monsoon: marking the victory Shot Ganacy-Febrry-a stl ring which hiss worshiped 1H February-March) sing fv daring which people drneh one anoher vate nd coloured pom Besides hese cher ae sett ocaie fa baer in difeee pat of the Hinds ‘world The Kul Na perhaps che most popu f these, sacs pilin io rast ieacelerated ons rotational basi once vey tte jem The Par Kana Mi takes Hace once every ele peas inte aly owe of Allahabad Billed 2 the Digest ath Scart in 2001 mov han 40 mulion people acer on ts busiest days AVA WARRIERChaper Regional Epis and Af Eurain Itechage Sacred Law in Classical India 35 THELAWS OF MANU Despite Asoka promotion of she Buddhist pip of Dharma, othe Law of Righteousness, the maj of oda’ popu mained era ro mote wad al Hinds ways ad ble, which nce sccepane ofthe ene stem ond the ‘tion dha arma defies ese dates, at Lord Kestoa up inthe Bbaped (Gite ure 1) For mone Hindus, deca became concen te interle ols hat Asoka found ao wile and in Idan craton’ conden free of Image soct behavne. uth, woh ad cil ary al sng frm dro “The east extane codification of che Sacred Law of daca i the Lass of czanry ela Hina mytology Mans waste primer] hua being he ahr thumeniy, ad fie king In he Ved be apes the unser o al a ech order andthe origi tech of dma avng been nsested inthe ‘red Law by Brahen Tradition ao raed bina a dian Usnapin o Neb, te sole survivor ofa catssopi fd, fee which he ected wom, through whom he peecated the human specie. The anonymous cps ote [Laws f Mana claimed hth ues sd eptionscoesned in ised Were ‘raped ren Braan trogh Masui ely hs cllecon mitre 2.300 eae of Indian social hseoy and igo though, ne consequat conte, ‘wine sem the oud vie tobe someone comaictons. These appre ‘lscrepecis, however ae rndiyinpated ina sual complex predated ‘he ener pile a fie macferone “The sletons here ilstate the Swe major desrniane of case Indl soci cst ad are As fart we can acetic sd gender ditions ‘fone sor or another wer orn ol snes cations but the este ‘fem was unig to Todi. The Engsh word sue derives from the Portuguese aia, which means “pure” Hindas use two diferent Sandi woes frente ‘eral and jo eit). Vana rears oly the or eno ocala de Visions that "The Hyena vo Paras ours 10 ences Brabmn(pe Kihei aro Var arec, ais d eshantsh Sede (weer) ‘Thee caifcaons of Indian soley possibly seule rm te Ara” eng to mparste theives from the darkerskinned saves wham bey conquered “The ja pte, which ey nce nce hn 3,00 ene groping as ‘ot filly developed wot sound te Gaps period, og afr the Aryans had i ppered loo Todi gecerapoplason. Jan ar htedary occasions, cach ‘th sown haces Hindus generally clay ia sabi ofthe vara ‘ave and steps in the nero earnsThe Acie World (QUESTIONS FOR ANALYSIS 1) The owesesahing ui are compose of people known as Untouthas. Why are the aed eat, sd whet mane of fl do they lend? What dhe about thee ocapations tht ther Hindus id oer? Under whe cacamsances might a person engage in work appropriate 02 quence Mayon ett ttre the duties of = higher vara? Lister ach varon ad jah i own dara, Can ou find evidence of universe dora comenon wall Hind? How eighth ct stern plc a soil wien afi? ‘Why ae women dened acs to cremonie were the Vedic ext are ected? Noesthtanding ths prbibton do women perform ay weesry ‘lipo Fanon? Iso, what are they, and what do thee Fanson suggest ‘Wha constraint are placed on women, and why? What feeders if any, dos ‘woman enor? How and wi, fel re women protected and honored? Compate the wat of Hinds women with ha of women i Han Chine (ure 3) How ate hie reaped sane ellie fe diferent Png comparaie oc does one sum tena estes edo and power? VARNA ae acapation nly eed pescibed the ude, to seve eekly = these oe chee caste ac the tic-boen ones but te fourth, Soe ce it en ee OE as Te Baie be ago ching a srdy- From & male Suda are bora an yoga, 2 ing te Vein, sufi fr tc owa Beatie Kabul and Kanal he lowes oe, by de ote, giving wd ceping faite. Vai Katy, a Bah oma ee "The Kean become opt the telson bo owe hi erin con people © batow gle, co afer series, to shee ly the Ve, act abstain fom aaching Kingfish co Nid; cape’ work incor peace, the Avorn: Meds, And, Kasi, sed “The Vest ton cae, ro ow gi, ro Maan he ager f widens sie saci, ey the Vola, ote 9 But the dwelling of Kandalar shall lend meas ad cult land oui he vlage ii they ogi mph es he eo : eee“Tei ds shal be he gunn of he dead, ‘hey shall ea this fad frm broken dishes, Bink ito Shall be se craents sd ty mur always wander fom pce wpe ‘A san who fils riie day sal ae seek ineiconrse wiehehemy cei eodele) ‘eosin shall be among heme, an thet ‘maine ith his eels ‘AC ight hey sal nc wa abou ia vila ‘By dy they my go abo forthe pose of thet wor, dangled by mass Rig cemmand, nd thy shal ary oc the ope ecto have nately le By the King’s ede they hl hvys excuce ‘he criminal i scctdance withthe ew and ‘hy shal lake foe themes the tbe, the ed and eb ramen of sch crn DHARMA ‘A king who knows che se Ist ngite ‘2, ano ili ond el che pene esc, ‘Armng be sve eccupatons the mest cam mend at eching the Vets a Bei, proccting the people fr + Klay ae ade ‘Bara Brnis, unable os by is pe lnreesption ur mete may Ives ng othe law applica co Kaucty, oe he ‘teint ohn in me ‘Aran of low caste (ral who thcgh or- cous lives by ee exopaions f= higher fe, the king sal depie of pope aad ny Teisberer co dcaege coe own dy joa lly than pee cere hf nah fre whe Lives scoing tothe lw of ‘otis casts insanely exclude from soem "A aia who i rable co sbi y his own ces, may even masa isl by Ser Cheer 5 Regional Empis and AfrEarasienIechange 457 de of i, voiding here ac fbi 9 ‘im, and he sald ge cup wen be ables ‘Abscenon fom injuring creates, ec, sbetenan from unlawful sppropeeing te fed of other, pry, and conta of ce {es Mana fa ecard ob te sumo ‘hele fc he fat ete ‘THE NATURE OF WOMEN Jets the maa of women seduce en i hi wot fer tae eazn the wise a aver am de inthe company of nae Fer women a0 se permed wid sce ‘ext thos he ews: women who wee sie of eng and desis of he nog of Vic wet ze ine fated oe tinea fed le HONORING WOMEN ‘Wer armen ar ner hie te gn lad: br where dy sent fone (edt yids reat ‘Where the female elias lie in ei fanily son whelly perishes; but tat Ely FEMALE PROPERTY RIGHTS ‘Aiton and seve he ae declued to hae mo property: dhe wel wc cny een ‘Wace oh whom thy Blog ‘What was given eth pal es whet mas given ea the bridal preceaon, whe met ie in clea af lve, and nae ws tected from hee betes meh or es, ta alld thei fold propery of noma ‘Sich propery tml il segue ad hac ws gien to he by he actos hu od lg te ofpeing, evened in theif er haben158 The Ane World Bus when th ih ht a ee eine? woth a he tte ses ll equal ieee aber eae AWOMAN'S DEPENDENCE In chlbou female mare be sbjece to bet ‘ihe, in yout bet habsnd, when er aed in dd ober sony 4 woman mae never be Aepedene. Ee mtn ek opti nel fm ber face, hasan soa, by leving ther se would uke bo her owed et husband's Ems comer Hin eo nb for may give bet oa othe with the bers pein, se shall they ag lives and when Be end she ‘uno sls eon BETROTHAL No fiher who kas th maak even the tfemagh ace, les gry, ler fs ling “Tn yc et dct wae eh she be smatsingebl? beer hae time le he choose Ebeselatigonm of equal eee nak i bing aot given io aiage, oe hen sche bod be nino pe nodose ‘whe she we [MARRIAGE AND 17S DUTIES “Too mae wee women et and oe ther meg es, efit ole inthe Var oe peed by the shod ‘etc with he wie 2pm ings uc fer ea, ecco [No scifi, no vom, no fre muse be pes foc by woren se fiom tec band 2 i bee be d,s ll ee ren ‘og beled even! 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Ancient History Encyclopedia. Last modified September 05, 2013, htips:iwwancient eulBhagavad_Gital Theme, Plot, & Setting ‘Around the time when the Gita was written, asceticism was seen in India as the ideal ‘spiritual life, Ascetics from diferent sects along with Jains and Buddhists all agreed that leaving everything behind (family, possessions, occupations, etc.) was the best way to lve in a meaningful way. ‘The Bhagavad Gita revolves around the following questions: How can someone live a Ife spiritually meaningful without withdrawing from society? What can someone who does not want to give up family and social obligations do to live the right way? ‘The Gita challenges the general consensus that only ascetics and monks can live a perfect spiritual life through renunciation and emphasizes the value of an active spiritual ite ‘The plot ofthe Gita is based on two sets of cousins competing forthe throne: ‘The Pandavas and the Kauravas. Diplomacy has failed, so these two clans’ armies meet on a battlefield in order to sete the conflict and decide which side will gain the throne, This is @ major baile and It takes place In Kurukshetra, “the field ofthe Kurus! in the modem state of Haryana in India ‘Agjuna, the great archer and leader of the Pandavas, is a member of the Kshatriyas ‘caste (the warrior rulers caste). He looks out towards his opponents and recognizes friends, relatives, former teachers, and finally reasons that controling the kingdom is not ‘worth the blood of al his loved ones, Emotionally overwhelmed, Arjuna drops down, casting aside his baw and arrows and decides to quit. He prefers to withdraw from battle: he prefers inaction instead of being responsible for the death of the people he loves. His chariot driver is the god Vishnu, who has taken the form of Krishna. Krishna sees ‘Agjuna quilting and begins to persuade Arjuna that he should stick to his duty as a ‘warrior and engage the enemy. The Bhagavad Gita is presented as a conversation between Arjuna and Krishna, a man and a god, a seeker and a knower. ‘The Message of the Bhagavad Gita ‘Arjuna is worried about entering the battle and destroying his own family, so Krishna begins by explaining five reasons why Arjuna should not be troubled by this. Essentially Krishna shows Arjuna why he wil not get bad karma from taking part in the war ‘The first reason Krishna mentions is that because atman (the self) s eternal, itis a ‘mistake to think that one can actually kill someone. What actually happens is that people are sent to the next stage of reincarnationAnother reason why Arjuna should fight is because of honour and duty, also referred to ‘as dharma or cast duty, Arjuna Is a member of the warrior class; the battle is the very reason of hs existence. It is not sinful to full your duty in lie. The third reason Krishna gives is that inaction is impossible. Withdrawing from battle is initself a conscious decision; not choosing is stil a choice, This is in a way a criticism of some world-views, such as asceticism, which claim that leaving everything behind is, inaction: Withdrawing from sociely is always a deliberate act Another reason given by Krishna is thatthe source of evil is notin actions, but in passion and desires, the intentions behind the actions. This brings the dialogue to the last reason. 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