00:02where women are worshipped
00:06When the lecturers of Indian culture start talking about women, they usually quote a verse from Manu.
00:14We do
00:16The verse is
00:17Yatra Naryastu is a worshipable and blissful God.
00:21yatra atastu na pujanate sarvast tatraflah kriya
00:25Manu three by fifty six
00:28meaning where women are worshipped
00:31The gods reside there
00:34And where they are not worshipped, all actions become fruitless.
00:40He incorporates the feminine perspective of Indian culture into this appreciative world.
00:47And they conclude that in Indian culture, women have always been entitled to a respectable position.
00:53What is the real intention of those who present the above opinion?
00:58What do they think before giving such a decision or is it beyond our understanding?
01:04If we analyze the available records representing Indian culture logically and objectively, it will be found that the reality
01:14There has been something else
01:16In the Vedas
01:17We begin with the Rigveda, the most vital and ancient text of Indian culture.
01:24It is written in the Rigveda that Indra himself said that a woman's mind cannot be educated.
01:31his intelligence is trivial
01:35Re eight thirty three seventeen
01:37Elsewhere in this book it is written
01:40Can't be friends with women
01:43Their hearts are crueler than the hearts of hyenas
01:48ridas ninety five fifteen
01:51A mantra from the Atharvaveda is known from March 18, 2001
01:56that by luring women and invoking tradition
01:59and in the name of ancient religions
02:02It has been said that one should be burnt alive along with the deceased.
02:06An ancient commentary by Madhvacharya is available on this mantra.
02:18After the Vedas come their commentary, the Brahmana texts.
02:22Among these there is a text called Etre Brahman.
02:26Whose composition period is 22 thousand BC
02:29It is said that
02:31Ram Govind
02:33Vedic literature written by Trivedi, page 520
02:37In this book Harishchandra Narat says in Samvad
02:43Kripne haduhita
02:45A bra with March 2001
02:49That is, a daughter is a painful and distressing person.
02:53Daughter is a form of woman.
02:57the disparaging view presented of one of its forms
03:02The same should be understood for his entire being.
03:05Commenting on the above passage from Eitre Brahman
03:09an old scholarly commentator
03:12Sayanacharya has quoted an ancient verse
03:15स्म्भावे स्जाञन दुहक कारिका सम्मार्थ्दारिका
03:20Youthful Bahudoshkarika Darika Hridyadarika Pithu Hai
03:24That is, when a girl is born
03:27Then it hurts the relatives
03:29when they marry it
03:31Then it transfers the money
03:35She makes many mistakes in her youth.
03:38Therefore, Darika, i.e., the girl, is said to tear the heart of her father.
03:43The heart is the pituitary
03:46Nirukta of Yasakacharya
03:47About eight hundred years before Christ, Acharya Yasaka wrote a book named Nirukta.
03:55It occupies a very high place in Vedic literature.
03:59In this, it is written about one form of woman, daughter.
04:03A daughter is called Duhita because she is a Durhita (bad doer) and she becomes Durhita (bad) only when she is away from her.
04:11It is good
04:12She's a sucker for her two-ass parents' money
04:17Nirukta Atin Khachar
04:19In the next chapter of the same book, while giving the definition of the word Kanya, Acharya Yaska has written
04:26The meaning of calling a girl a girl is that as soon as she is born, this worry starts arising.
04:34Whose neck will it be?
04:36quay netavya
04:38Nirukta four-fifteenths
04:41These quotes reveal the tainted view of the then Indian culture towards the birth of a woman.
04:49Ramayana
04:51Chronologically, the time of the Hindu Bible, Ramayana, is now
04:55In Ramayana, women are treated more on an inhuman level than on a human level.
05:02His character's father Dasharatha marries three women.
05:06This declares that in the contemporary culture, women were the property of men.
05:12His luxury was
05:14If to sum up the fact
05:17Someone may say that to have children
05:20Even if you get married three times, it doesn't work out.
05:24With the blessings of the Guru
05:26Three women can have childless leaves
05:29The same Guru could have done this earlier in the very first queen
05:34It is not true that permission for second marriage was not taken from the family guru.
05:39Lakshmana cutting off Shurpanakha's nose at the slightest provocation on Rama's orders also shows the same.
05:47that in the Aryan culture of that time, women were not treated with sympathy.
05:54The same thing was done to Sita, the object of reverence of millions of Indians.
05:59After freeing Sita from Ravana, Ram, the symbol of Indian culture, did not treat her with sympathy.
06:08Instead, he was forced to undergo a trial.
06:11Whatever was feared, Ram also showed it by talking for some time.
06:18Regarding the accusation made on Vasita, which he had secretly heard from a washerman's house, Ram told her
06:25Sita was exiled
06:27Presenting a solution to this neglectful statement of Ram, many Ram devotees say that this statement of Ram is proved
06:35does
06:35that he cared for the feelings of even the smallest citizen of his subjects
06:41In his mind, this chanting of Ram presents a bright image of Indian monarchy.
06:48But his statement makes the character of Ram ridiculous.
06:54Lakshman's indifference towards Urmila also proves this.
06:58That at that time women were not treated humanely.
07:02Mahabharata
07:04The condition of women in Mahabharata is no better than that of women in Ramayana.
07:10The character of the heroes of Mahabharata is the most important in this matter.
07:16He considered women as a means of luxury.
07:19Many solutions have been given in Mahabharata to justify this practice.
07:26Which is nothing but a mythological solution.
07:30Kumarila Bhata imagined that all five Pandavas were parts of Indra and wrote that all five Pandavas together would form one Indra.
07:38Is
07:38Draupadi, who is enjoyed by all five, is enjoyed by only one Indra.
07:43How weak are these ancient solutions?
07:48Having lost everything in the game, Yudhishthira defeats Draupadi by putting her on the line.
07:55When Dushasan arrives at the palace to present Draupadi in Duryodhana's court, she cries out
08:03Is
08:03What right does a man who has lost in the game have to put his wife on the daff?
08:10And make her a slave of others, this cry of hers reflects the picture of the oppressed woman of that time.
08:18memory literature
08:20Now we present some verses from Manusmriti from which Manu's views regarding women will become completely clear and
08:28A common man will come to know that where women are worshipped
08:34Manu, who praised her by saying this, had such an opinion about the symbol of women.
08:40The following passages are capable of clarifying Manu's view on women.
08:45will be
08:46It is the nature of women to spoil men and wise men should avoid them.
08:53two by 213
08:57Whether two men are learned or unlearned, women lead them to the wrong path.
09:03two by 214
09:06Be it mother, sister or one's own daughter, one should not sit alone with them.
09:14The senses sometimes drag even learned people into the wrong path.
09:20two over two hundred fifteen
09:22Of a woman with four reddish brown complexion, six fingers, hairless, or talkative.
09:31don't marry with
09:32three eighths
09:34What should they do?
09:37Will the parents be able to keep them at home all their lives?
09:40Should they commit suicide, should they become professional prostitutes
09:475. Do not marry a woman who has no brother.
09:51three by eleven
09:54What is the fault of that poor girl that she does not have a brother?
10:00Six men should take care of the women who are hurting
10:04nine by two
10:06The father takes care of him during his childhood.
10:11A woman should not be freed from her husband in her youth and from her son in her old age.
10:249. 3. 5. 8. Women should be kept busy with household chores and religious activities so that they are free
10:32unable to find time
10:349. 11. 9. Women should be protected; they do not care whether they are beautiful or ugly.
10:45also becomes a man's
10:479. 14. 10. Women are naturally inclined to anger, wickedness, arrogance, and evil deeds.
10:569. 17. The rituals of married women should not be performed with Vedic mantras.
11:02They are fools, they are evil
11:099. 18. 12. A widow should not remarry
11:15If this is done, religion will be destroyed.
11:189. 64. Thirteen If the prospective husband dies after the engagement
11:25Marry the girl to the younger brother of that husband
11:289. 79. In Manusmriti and other Smritis
11:33The biased laws available regarding the inheritance of women
11:38They can awaken corona in any person.
11:42After reading lectures from chapters 42 to 63 of the Dharma Shastra
11:47In short, we can get information on this subject.
11:51At that time, women did not have the right to own immovable property.
11:56Puranic literature
11:58Many such incidents are available in ancient literature.
12:02In which child widows are ordered to shave their heads, wear white clothes and live in seclusion.
12:10It is written here in the Bhagavata Purana that whether the husband is lame, blind, hunchbacked or leper,
12:18The woman has no right to leave him.
12:22Kautilya and his famous treatise Arthashastra have a significant place in Indian history from many aspects.
12:30It is natural to be curious to know the views of such an Acharya regarding women.
12:38Chanakya has written in the mirror
12:41One should always be cautious of fire, water, woman, foolish person, snake and king.
12:48Because while serving, they turn against themselves, that is, they become hostile and take away lives.
12:59Two women are talking to one and looking at the other, but in their hearts they are thinking of a third person.
13:06is contemplating
13:08They don't love anyone
13:14Which crime cannot be committed by three women?
13:1710.4. The four vices, audacity, deceit, foolishness, greed, impurity and cruelty are the natural defects of women.
13:28Famous texts like Do Baat Ek, Panchatantra etc. contain stories whose purpose is to prove women foolish and stupid.
13:38have to do
13:39In the sixth century, there was a king named Bhartrihari, who was famous as a poet, philosopher and yogi.
13:48He has used very poor descriptions for women in his Shringarshatak and Vairagyashtak, they are highly condemned.
13:57and have tried to bring them down to a very low level.
14:02He has written in the 76th padma of Shringarshatak
14:07Women are a whirlpool of doubts, a home of arrogance, fond of right and wrong actions, a root of evil, a storehouse of deceit, a vessel of distrust.
14:15it occurs
14:18Great men should stay away from women who are full of all evils.
14:23I wonder who created woman to support religion.
14:28The views expressed by the great eighth century Hindu philosopher Shankaracharya on women
14:34Reading them today, I wonder what had happened to the intelligence of this Advaita.
14:41In his questionnaire he clearly wrote that woman is the door to hell.
14:48From the 13th century onwards, Markazists like Sant Kabir initiated a very influential cycle of change.
14:56But his views on women remained the same as those of Bhartrahari and
15:01belonged to Shankar
15:02Kabir has written
15:05Nari to hum hookari, kiyanha nahi vichar
15:08When she knew all the disorders, she was a guardian of all the women.
15:12The woman's food becomes blind
15:16Kabira, what is his fate when he is always with a woman?
15:20Tulsidas's views on women are absolutely groundless.
15:25He writes
15:27Dhol Gamwar Shudar Pasunari all these deserve punishment
15:32whore and slut
15:34There are two words in our language, Randi and Rand.
15:39The meaning of Randi is written as follows in Shiksharthi Hindi Shabdkosh Pre 688
15:45A woman who commits adultery after taking money
15:51Widow: This is the meaning of this word given in the authentic Hindi dictionary Pre 694.
15:59In Punjabi language too, the word 'randi' is used to mean both widow and prostitute.
16:06The word Rand also refers to both a prostitute and a widow.
16:21Having the same word for widow and prostitute is like considering a widow as a prostitute and a prostitute as a widow.
16:35Is
16:35which is totally condemnable
16:38Is every widow a prostitute?
16:45Then why has the same word been used to describe both, blurring the difference between them?
16:52Is this not an insult to Hindu Indian widows?
16:56There is a popular saying about Kashi, whore, bull, straight monk, if you stay away from them then serve Kashi, here in Kashi there are whores.
17:05Bulls, siddhis and ascetics are depicted in abundance.
17:11But here the question arises that what should be the meaning of 'rand', prostitute or widow?
17:16And whatever meaning is taken, why should it be taken, that is, on what basis should it be accepted?
17:22In such situations, the lack of a definite meaning is deeply troubling.
17:29Rigveda contains Vidhvave Devarma 10-42
17:34Explaining its meaning, Swami Dayanand Saraswati has written
17:38Like a widow procreates with her brother-in-law
17:43You should also do the same, then he has written explaining the meaning of the word 'Devar' according to Niruktakar Yaast
17:50The second husband of a widow is called brother-in-law.
17:56See Rigvedadi Bhashya Bhumika Niyoka episode
18:00I do not understand the reason behind using the same word to designate a widow and a prostitute.
18:07The mentality is either inspired by extreme love for the widow or hidden lust, whichever it may be.
18:13This is nothing less than a blot on our cultural and psychological life.
18:19By drowning in the Ganges to protest against the film Water in the name of insulting Indian Hindu widows without removing it.
18:26Or attempts to commit suicide by setting ourselves on fire will not free us from guilt.
18:33It is also worth noting here that the masculine form of Randi and Rand is Randuwa or Randuwa which is only
18:41It gives this much meaning to the one whose wife has died, there is no other meaning associated with it.
18:48Is
18:49What should have happened was that Randuva Randuva should have given the meaning of prostitute just like Rand Randi should have given the meaning of prostitute.
18:56There is but it is not so
18:59Could this not happen because language is also a slave of man?
19:05Or the man did not allow the derogatory meaning to be mixed with his intended word.
19:11In the Panchatantra, which is believed to be a work of the fourth century, the word Randa is used in the sense of prostitute.
19:20Rande Pandit Manini
19:21minus one over three hundred ninety-two
19:25Similarly, this word is also used in the Sanskrit Prabodha Chandraodhyanatakam, written in the eleventh century.
19:33ta randa hypocrisy niyojay
19:36minus two over eighty
19:38In this play, the word Randa is also used for widow.
19:44Randa Peen Payodha Hai
19:47minus three over eighteen
19:50It is clear
19:50Panchtantra has been using the word Randa for Visha for the last sixteen hundred years.
19:58Later it came to be used for widow.
20:01As is clear from the play Prabodh Chandrodaya
20:05This harsh fact reflects our attitude towards women.
20:11This fact becomes clear from this survey.
20:14that women in this country have never been treated on a fully human level in the past
20:21I wish we didn't have such misleading creations.
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