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India religious beliefs
India religious beliefs
Hinduism in indian culture
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Sati is literally translated into virtuous woman. It is also a Hindu custom in which women follow their husband’s on to their funeral pyre. The first mentioning in history in the Hindu tradition of Sati was in 316 B.C., and it believed that is was practiced by nothing other than a small group of people. Sati is most understood in Hindu as something you become. If a woman gathers enough sat (goodness) through devotion to her husband, usually, but limited to following onto the funeral pyre, then she will become sati. Also there is a matter of preventing sati from being practiced with reform efforts and organizations. Although there are reform acts to help prevent sati in India, there are plenty of people who believe what they believe and continue …show more content…
In fact there is a scripture in the Vedas (the earliest known Hindu scriptures) that says sati is not something to be practiced. In Rg Veda (which has been quoted by people who interpret about sati to prove its origin) a verse has actually been extensively frowned upon, and it is believe it is the result of a writing error. It is believe that the word agre was replaced with the word agni, which would change the meaning of the verse from “the women advance to the altar first” to “let the woman go into the womb of the fire”. The verse preceding the one about agni, makes a mock of the idea of a woman being burned on a funeral pyre. It indicates that “the widow is lying down on the pile by the side of her husband’s body, before being called up to return to the land of the living and to lead a prosperous life enjoying the bliss of children and wealth.” Also in Hindu mythology, it is said that the wife of Shiva, and daughter of Daksha, name was Sati. She was a goddess, who died by throwing herself into the sacred fire as an act of devotion to her husband Shiva, and that was where the practice originated. As for the origin of sati, many people are still unsure of where it was originated. The oldest known historical instance was 316 B.C. Greek observers recorded the burning of the wife of Hindu general Keteus during Alexander’s invasion on India. However there is evidence that implies that sati may have been around before this
Her body goes through a process of closing and cooling. This changes also mend that women now were able to move more freely and give up most countermeasures (Lamb 2000, p.198). Menopause added an important aspect of aging, as this resembles the closing of the body, it increased purity. This transaction made women in some ways “like man” (Lamb 2000, p.200). Widowhood was considerate to be a very difficult time for a woman, as it would change her economic condition. She might be forced to grow old childless as most women won’t remarry (Lamb 2000, p.213). If the woman were from a Brahman cast she would be obligated to wear white and change her diet. This was mostly done to make the women unattractive in the eyes of other men. Because even after death a wife continues to be devoted to her husband (Lamb 2000, p.223). Due to the believe that when a woman gets married, the connection shared with her husband remains and she will be always defined in terms of her relationship status as his “half body” (Lamb 2000, p.229). Therefore a woman whose husband has died is considerate to be half dead, which puts her into a permanent state of impurity (Lamb 2000, p.229). This is the reason widows are considerate to be extremely inauspicious and are peripheralized within the family (Lamb
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
A traditional extended family living in Northern India can become acquainted through the viewing of Dadi’s family. Dadi, meaning grandmother in Hindu, lets us explore her family up close and personal as we follow the trials and tribulations the family encounters through a daily basis. The family deals with the span of three generations and their conflicting interpretations of the ideal family life. Dadi lets us look at the family as a whole, but the film opens our eyes particularly on the women and the problems they face. The film inspects the women’s battle to secure their status in their family through dealing with a patriarchal mentality. The women also are seen attempting to exert their power, and through it all we are familiarized to
1.) Intro: I decided to focus my Religious Ethnography on a friend whom I recently have become close with. Adhita Sahai is my friend’s name, which she later told me her first name meant “scholar.” I choose to observe and interview Adhita, after she invited me to her home after hearing about my assignment. I was very humbled that she was open to this, because not only was it a great opportunity for this paper, but it also helped me get to know Adhita better. I took a rather general approach to the religious questions that I proposed to the Sahai family because I didn’t want to push to deep, I could tell Hinduism is extremely important to this family. Because this family does not attend a religious site where they worship, I instead listened to how they do this at home as a family instead.
Sati is defined as “a Hindu practice whereby a widow immolates herself on the pyre of her husband” (Dictonary.com). Sati also means righteous, women throughout the Hindu myths were willing to do anything for the man that they loved. This symbolized the perfect Indian wife to any man. Imagine being a married couple in the Hindu religion, as the wife you have to prove yourself to your husband. According to About.com it goes into brief detail of the idea of marriage in the Hindu religion; “after marriage the Hindu women lead the men by keeping the lustful propensities under control. While married, thought of any other man does not enter the mind of a Hindu lady until she loses her faith in her husband due to his consistent misbehavior and 'don't care' attitude” (Rajhans). Basically in this commitment women must keep the male under control and keep the loving relationship alive and well. Suddenly, during your marriage your husband suddenly dies and you are now left as a widow. How would you feel? Would you mope around and have sorrow for the months to come? Or would you go to the extent of suicide to be with your husband once again. Some say sati is a voluntary act chosen by the newly widowed woman to end her life by being burnt to death at her husband’s pyre. But there are moments in history that Sati was forced upon these women, some ever were dragged to their burning death (Daniel). “The custom of burning the widow on her dead husband's pyre probably did not evolve from religious background but from social background” (Daniels). This paper will explore the horrible act of Sati and how it was practiced throughout history.
Hess, Linda. Rejecting Sita: Indian Responses to the Ideal Man's Cruel Treatment of His Ideal Wife. Vol. 67. New York: Oxford UP, 1999. Print.
It is these ideas that that sometimes promote the wrong image to Indian society. By promoting the ideas of caste people may be influenced to do the same in real life which can result in an array of situations. People may run away from home, or even commit suicide as a result of not being allowed to be with whom they please.
It was in 1906 while working in his law office in Johannesburg that Gandhi invented the satyagraha. "The term meant Indians would stand up against injustice and would carr...
In Sikhism, it is debatable whether religious texts portray women well, or if they portray women often enough in general. What is undisputed, however, is that women continue to hold a lower status in the Sikh tradition. Often, women are ignored in the Sikh religion. Doris Jakobsh states that, “While Sikh apologetics repeatedly insist that women and men are inherently equal in the Sikh world view, in reality, historical writings contain virtually nothing about women, apart from minimal asides referring to the occasional exceptional woman who has been deemed worthy enough to have made the pages of history” (Relocating, 7). This shows that there is a discrepancy between the equality that Sikhs seem to believe that women have in their religion and the restrictions placed on women anyway. While learning about Sikhism, I found it curious that there was a serious lack of female influence acknowledged in the conception of the religion. Considering the fact that there were many women present, upon visiting a Sikh Mandir, it seemed that many members of the female population in Sikhism are unaccounted for. M.K. Gill notes that though Mata Sundri [one of Guru Gobind Sing’s wives] led the panth longer than any of the nine Gurus subsequent to Guru Nanak, the founder of the Sikh tradition, and through one of its more difficult and d...
India sits in the middle of the scale and can be considered both individualistic and collective. There is great need for belonging to a bigger social framework. In Indian culture family is highly stressed. They strive to increase and preserve their family’s riches, by working hard in order to maintain the family’s dignity and insure the longevity of their offspring.. On the other hand the individualistic aspects of Indian culture are influenced by the major religion in India, which is Hinduism. Hindus believe in reincarnation where past lives are seen as affecting and determining the present life, as a result of this individuals are responsible for how they live their lives and how that will impact their next lives. Since aspects of both individualism and collectivism are present, India scores intermediately in this dimension. (Cultural tools, n.d.)
Starting at the core of India, its heart can be correlated with Hinduism. Hinduism started in Indian approximately the third millennium BC and is still practiced in the present day. Also, as it is of Indian origin, its rightful place can be considered the heart of India. It can be said that Hinduism is substantially “outdated” by today’s standards as formidable religion of Indian majority. During the period of the caste social structure within India it was en excellent fit. But this ensures its position of the heart of India by being fundamental to the development of ancient India and forming modern India.
The teachings of the Buddha do not only benefit men but also women. However, when trying to be ordained, women meet more problems than men do. According to the difference in precepts for monks and nuns, nuns are inferior to monks in all circumstances. (Walsh 2016) These differences combined with the low social status of women during the time of the Buddha have formed a popular view about Buddhism that discriminates against women. However although there is evidence that emphasize the difference in treating women and men in Buddhism, it is Buddhism that propose the equality between women and men, thus further raising the status of women in social circumstances. In this paper, I will focus on the traditional view of women
In 500 B.C. the abacus was first used by the Babylonians as an aid to simple arithmetic. In 1623 Wihelm Schickard (1592 - 1635) invented a "Calculating Clock". This mechanical machine could add and subtract up to 6 digit numbers, and warned of an overflow by ringing a bell. J. H. Mueller comes up with the idea of the "difference engine", in 1786. This calculator could tabulate values of a polynomial. Muellers attempt to raise funds fails and the project was forgotten. Scheutz and his son Edward produced a 3rd order difference engine with a printer in 1843 and their government agreed to fund their next project.
Thousands of years ago calculations were done using people’s fingers and pebbles that were found just lying around. Technology has transformed so much that today the most complicated computations are done within seconds. Human dependency on computers is increasing everyday. Just think how hard it would be to live a week without a computer. We owe the advancements of computers and other such electronic devices to the intelligence of men of the past.
(6) Gandhi, M.K. “Some Rules of Satyagraha” Young India (Navajivan) 23 February 1930 (The Collected Works of Mahatma Gandhi vol. 48, p. 340)