The goddesses in the Hindu mythology are seen as immensely beautiful forms who are also the epitome of serenity. They are considered the divine feminine form. However, that is just the tip of the iceberg. There are numerous goddesses who are not serene. There are those who are peaceful but there are also the angry ones.
Most Sikhs wear one or more of the articles but only Sikhs who have taken Amrit, a ritual analogous to baptism, wear all. Kesh, or unshorn long hair, which is protected by a dastaar, or turban. The dastaar is worn by men and some women to cover their long hair. But most women keep their hair long and uncovered, except for when entering a gurdwara. A kangha is a small wooden comb meant to keep the hair combed twice a day.
At the age of 30 he left house and attain the knowledge from wandering here and there. The follower of Mahavira was known as Jainas. Mahavira believe in nudity. Shvetambaras and Digambaras were two major sects in Jainisim. Jainisim attain popularity in many kingdom.
She no longer depended on them so completely. Her stance changed for the future she took care to guard herself from hurt, it was as much from the Pandavas as from her enemies. Therefore the dependence of women for men to support them in time of need is shown changed and her finding her own strength is projected in the novel. Another most powerful character in the Mahabharata was Karna. He wanted to show his prowess and felt he was of a higher caliber to Arjun in archery.
It is the social system of the Hindus which has allotted menial jobs – such as cleaning the dirt – to the lower castes. Again, it is the social system of the Hindus which treats these lower castes as untouchables. And this inhuman social practice has been supported, sustained, and perpetuated by religion. It is a matter of great concern and surprise that in Indian literature, prominent poets like Tulsidas and Kabirdas of Bhakti Movement have written very derogatory verses about women and shudras. It is during the Nineteenth and Twentieth centuries that under the impact of Western thought of Humanism that highly cultured men like Raja Ram Mohan Roy (Brahmo Samaj), Swami Dayanand Saraswati (Arya Samaj), Swami Vivekanand (Rama Krishna Mission),
new ideas regarding civilized and moral family life and personal freedom gained greater velocity of circulation” (5-6). But these social changes did not bring about great changes in the lives of women. Anna Chandy, speaking on behalf of the ‘women of Keralam’ in 1929, found that the ideal of domestic womanhood does not in itself pave the way for self-transformation. She argues for the employment of women in public institutions. This period also saw the discussion regarding the relevance of English education for Malayalee
Whenever intellectuals scrutinize religious belief systems, the weak of intellect shudder in fright since their faiths are bound to be shaken. But as we know faith is strengthened by ratiocination. In the analysis of the iconography of the Mahavidya Dhumavati, we should never lose sight of the fact that her iconography is not fixed. Mostly she is represented as an old hag surrounded by ravens, but she is also shown as a young woman riding a peacock. There is not enough material on her in circulation which can definitively pinpoint her iconography.
These words from Manu Smriti show the age old beliefs of our society and their decadence. Dr. B.R. Ambedkar in Annihilation of Caste, rightly says that we need to condemn the authority of our Shastras and Vedas, as they do not let men reason. And if men are not allowed to reason, it is not possible to bring a social reform, which is very much necessary to break away from these
She was influenced by the Naxalite movement of the late 1960s and early 1970s. One of the major themes of works of Mahasweta Devi involves position of tribal communities within India. She has been working her heart and soul since a very long time for the political, social and economic development and advancement of these communities. She has been a regular contributor to several literary magazines as ‘Bortika’ dedicated to the cause of oppressed communities in India. In 1984, she got retired from her job as an English lecturer at Calcutta University only to concentrate more on her writing and to dedicate herself more towards the upliftment of these tribal