Sambodhi 1989 Vol 16

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 27

ages that women are inferior to men in intellectual quality and power. Such a belief gained momentum and in Manusmriti woman's initiation into study and Brahmacharya was thought to be substituted by marriage. She was thought to be dependent on man and later under the impact of foreign races she was held to be part of property. Just as in religious institutions, ceremonies, customs, castes and other beliefs, the infiltration of other races influenced their forms and change, similarly it made impact upon the status of women in society.
Polyandry, Polygamy, abduction and other illegitimate forms of marriage were the result of mixing of races and social expediency. Radhakrishnan says in this conncection that 'Monogamous marriage is not a natural condition but a cultural state. The traces of promiscuity belong to the Pre-Vedic stage, as the institution of marriage is well established by the time of Rig Veda.'14 Manu argued that women should have all the sacraments but without the Vedic formula. The only Vedic sacrament for them is marriage. A wifeless man is not eligible for sacrificial rites. 15 For Manu and for Manu and Dharmashashtra, woman is 'a fragile plant, to be cared for and nourished by man.' When in later times the position of woman deteriorated the Bhakti religion arose responding and satisfying seceral religious needs of woman.
The marriage ideal among Hindus is quite high but in practise this ideal loses much of its worth when for a long time Polygamy was sanctioned, infant marriages were common and women were left in ignorance. In epic like Ramayana the ideal of marriage as monogamy was strictly laid down. It is true that marriage has got sanctity and it is indissoluble. Yet if a woman intends to remarry in case her husband dies or has been proved insane, is a eunuch or diseased, then she is not permitted to do so while a man is permitted to remarry even when his first wife is living. Customs and conventions prevalent in Hinduism are prejudicial to women in Hindu society. Widdow remarriage is looked upon with frown and contempt by people in Hindu society whereas man who is widowed is regarded to be free to marry more wives. It is only recently in 1954 that Hindu Code Bill was passed in parts enforcing monogainy and endowing certain rights in succession to women and daughters. It is true that world over there is spread out movement for liberation of women in the present century. So as a part of it, in India also women largely have arisen and been demanding equal rights for marriage, property and other legal inatters."
Owing to influence of external races such as Turks, Mongols and Muslims the customs of wearing bangles, putting curtain on the face by women, child marriage and polygamy took stronghold in Hinduism. Putting