ROLE OF WOMEN IN HINDUISM

                         

                    
The role of women in Hinduism is often disputed, and positions range from equal status with men to restrictive. Hinduism is based on numerous texts, some of which date back to 2000 BCE or earlier. They are varied in authority, authenticity, content and theme, with the most authoritative being the Vedas. The position of women in Hinduism is widely dependent on the specific text and the context. Positive references are made to the ideal woman in texts such as the Ramayana and the Mahabharata, while some texts such as the Manu Smriti advocate a restriction of women's rights. In modern times the Hindu wife has traditionally been regarded as someone who must at all costs remain chaste or pure. This is in contrast with the very different traditions that have prevailed at earlier times in 'Hindu' kingdoms, which included highly respected professional courtesans (such as Amrapali of Vesali), sacred devadasis, mathematicians and female magicians (the basavis, the Tantric kulikas).
                                 Some European scholars observed in the nineteenth century Hindu women were "naturally chaste" and "more virtuous" than other women, although what exactly they meant by that is open to dispute. In any case, as male foreigners they would have been denied access to the secret and sacred spaces that women often inhabited. Mahabharata and Manusmriti asserts that gods are delighted only when women are worshiped or honoured, otherwise all spiritual actions become futile.
                                   Women in Rig Vedic hymns
In the marriage hymn (RV 10.85.26), the wife "should address the assembly as a commander."
A Rig Veda hymn says:
Rig Veda, Book 10. HYMN CLIX. Saci Paulomi.
—I am the banner and the head, a mighty arbitress am I: I am victorious, and my Lord shall be submissive to my will.
These are probably the earliest references to the position of women in Hindu society.

 Status of Mothers in Hindu Scripture

"A son must always serve his mother even if she has been an outcast."
"The professor is equivalent of ten teachers, the father is equal to hundred professors, the mother exceeds a thousand fathers in honour."
"All other sins are expiable but he who is cursed  the mother never liberated."
"An outcast father may be forsaken, but not the mother, she is never an outcast to the son".
"One conquers this world through respect for the mother, the middle religion (the firmament) through respect for the father, and through service to the preceptor one gains the region of Brahman."
"Janani Janmabhumi Svargadapi Gariasi"

Marriage
             The most sacred part of the wedding ceremony involves circumambulating the sacred fire in seven steps to a Vedic mantra where the groom addresses his wife.
In the Manu Smriti, on the other hand, 8 types of marriage are specified: two involve bedecking the bride with costly garments and ornaments before giving her away, two involve the groom's family giving a gift to the family of the bride, and the other four do not involve an exchange of gifts. According to Manusmriti there are eight different types of Hindu marriages. Among the eight types all didn't have religious sanction. The last four were not religiously defined and were condemned. These are: Brahma Marriage, Daiva Marriage, Arsha Marriage, Prajapatya Marriage, Gandharva Marriage, Asura Marriage, Rakshasa Marriage, Paishacha Marriage. In Brahma marriage, once the boy completes his Brahmacharya Ashram (religious student hood), he is eligible to get married. His parents then approach the parents or guardian of a girl belonging to a good family and ask them for the hand of their daughter for their son. The father of the girl also carefully chooses the bridegroom who is well versed in Vedas and of a noble character. This is how a Brahma marriage was arranged. The bride came with only two garments and few ornaments. According to Dharmashastras "Brahma Vivah" is the best marriage among all.``The son born of the Brahma marriage sanctifies 21 GENERATION.-(that of the Daiva marriage 14 generations that of Arsha marriage and Kayah marriage six each.')
The Manusmriti enjoins, "'Let mutual fidelity continue until death.' This may be considered the summation of the highest law for husband and wife. (Manu Smriti IX 101)
Rigvedic verses suggest that the women married at a mature age and were probably free to select their husband. The wedding hymn in the Rigveda (RV 10.85.37-38) speaks of "husbands" (plural) for a single wife, but this may have a mythological character.

Gender of God

         There is a wide variety of viewpoints within the different schools and sects of Hinduism concerning the exact nature and gender (where applicable) of the Supreme person or being; there are even sects that are skeptical about the existence of such a being. Shaktism, for example, focuses worship on the goddess Devi as the supreme embodiment of power, or Shakti (feminine strength; a female form of God). Vaishnavism and Shaivism both worship Lakshmi with Vishnu and Parvati with Shiva respectively as beings on an equal level of magnitude (the male and female aspects of God). In some instances such as with Gaudiya Vaishnavism, specific emphasis is placed on the worship of God's female aspect (Radharani) even above that of her paramour Krishna. Thus it could be said that Hinduism considers God to have both male and female aspects, as the original source of both.
Male deities (such as Shiva and Indra) are believed, in some traditions, to themselves offer worship to the Goddess, Durga:

"O Parameshwari, (The supreme Goddess) who is praised by the husband of the daughter of Himalayas (Shri Shiva)..." "O Parameshwari, who is worshipped with true feelings by the husband of Indrani (Indra) please give us the spiritual personality, the victory, the glory and destroy our enemies."

Elsewhere Shiva and Vishnu are also described as possessing feminine qualities represented through their Ardhanarishvara and Mohini forms respectively.Traditions which follow the advaita philosophy consider that ultimately the supreme being is formless without any particular gender, or is transcendental to such considerations.

Study of scriptures
Several women sages and seers are mentioned in the Upanishads, the philosophical part of the Vedas, notable among them being Gargi and Maitreyi. The Sanskrit word for female teachers as Acharyā (as opposed to Acharya for teacher and Acharyini for teacher's wife) reveal that women were also given a place as Gurus.
The Harita Dharmasutra (of the Maitrayaniya school of Yayurveda) declares that there are two kind of women: Sadhyavadhu who marry, and the Brahmavaadini who are inclined to religion, they can wear the sacred thread, perform rituals like the agnihotra and read the Vedas. Bhavabhuti's Uttararamacharita 2.3 says that Atreyi went to Southern India where she studied the Vedas and Indian philosophy. Shankara debated with the female philosopher Ubhaya Bharati, and Madhava's Shankaradigvijaya (9.63) mentions that she was well versed in the Vedas. Tirukkoneri Dasyai (15th century) wrote a commentary on Nammalvar's Tiruvaayamoli, with reference to Vedic texts like the Taittiriya Yajurveda.
The Bhagavata Purana states that the Mahabharata was written specifically for women and also men who were not in the priestly Brahmin caste :
"Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women, laborers and friends of the twice-born."
In several schools for Vedic priests, many graduates are women.

 Education

             mentions that there were female teachers of grammar. Patanjali wrote in his comments to Ashtadhyayi and that women undergo the thread ceremony before beginning their education, and says that women studied grammar.

Dowry
             The practice of dowry is not endorsed by orthodox Hinduism and "may be a perversion of Sanskritic marriage prescriptions."^[11] Dowries are linked to caste status: among higher castes a dowry is expected from the girl's family; among lower caste families the dowry is paid to the girl's family.^[12] As a result, the prevalence of dowry increases with the processes known as "Sanskritisation" and urbanization; abuse of the practice has thus increased in recent years.
 Polygamy
Thus certain mantras in Vedas describe demerits of Polygamy.
- Rig Veda 10.105.8 compares existence of multiple wives with multiple worldly miseries.
- Rig Veda 10.101.11 states that a man with two wives is pressed from both sides and weeps like a horse that neighs when pressed from both sides by spokes while driving a chariot.
- Rig Veda 10.101.11 state that two wives make life aimless.
- Atharva Veda 3.18.2 prays that may a woman never face threat of another co-wife.
However, other mantras in the Vedas seem to support polygamy.
- Rig Veda 1.62.11 states that "As yearning wives cleave to their yearning husband, so cleave our hymns to thee, O Lord most potent."
Divorce
Hinduism in general disapproves of divorce. A divorced woman is generally forced to live as a widow. However in theological terms, both the Manusamhita and the Arthashastra state that if a husband is impotent, a traitor, an ascetic or an outcast, or missing for a prescribed number of years, the wife may leave him without blame and marry again. The Arthashastra also declares that in other circumstances, divorce can take place only by mutual consent. Manu discusses situations where the wife wishes to return to her first husband, whether she has simply deserted him or married another.