STATUS OF WOMEN AND MEN IN HINDUISM

What is status of woman in Hinduism?
 Man and wife are two faces of coin, no one need other permission to do something. both are equal and both are better half of each other. Man and Woman ask each other and take advice of each other on critical matters, and some thing that is permissible should be followed by both. But if there is any kind of threat than always woman should ask permission to man. There should be balance of thoughts between man and woman. man should not insult woman and respect her emotions and so the woman do.

Without woman man is not complete, without man woman is not complete. 


According to Manu Smirti 

9.96. "Man and Woman are incomplete without each other. Hence the most ordinary religious duty would demand participation of both."

4.180. "A wise man should not indulge in fights and arguments with his family members including mother, daughter and wife."

Hinduism does not say that God created Adam like an earthen pot. Hinduism also does not say that God took a rib of Adam and created from it Eve and delivered her to Adam for his entertainment. While giving the description of Srishti or projection of the universe Vedas do not make any special reference to creation of the man preceding the woman. Actually the male and the female are sides of the same coin. The Rig Veda depicts young men and married girls mixing freely and gives no evidence that married women were in any way secluded. It is pertinent to note that the hymns or suktas of Vedas were composed or written by Rishikas (women preceptors) also and those portions are read with same reverence. Any impartial observer may compare it with religious texts of West Asian origin where revelation is exclusive right of men.

To understand the position of women in Hinduism, one must understand the true essence of Hindu scriptures and be able to discriminate between what is religious philosophy versus what was merely social philosophy in the ancient times. The social philosophy varies with time, but the religious ideals do not. This point is critical since Hinduism has a large number of scriptures and lack of right understanding as to their content and hierarchy can result in distortion of the Hindu religious tradition. 

The philosophy of all the Upanishads is summarized in four verses, which are called Mahavakyas (great utterances). These are: aham Brahmasmi (I am the spirit, i.e. atman), tat tvam asi (That thou art), prajnanam Brahma (Brahman is pure consciousness) and ayam atma Brahma (this self is Brahman). In different ways and by different words, all these four Mahavakyas simply confirm the fact that an individual regardless of religion, race, culture, gender, color, cast, creed or geographic location is atman clothed in a physical body. The physical body we get is the result of our past karma. What we are now is the result of our past practice and again practice makes us what we shall be. The differences between individuals exist only at physical level. There are no spiritual differences between man and woman. The husband and wife are the two sides of the same coin. They are the two manifestations of the same atman. For this very reason, Swami Vivekananda says, “The husband and wife are the two wings of a bird.” This is the highest teaching of Hinduism and comes from its highest scriptures.

Hindu religious philosophy views marriage like a triangle where God is at the apex and the husband and wife are at the other two corners that farm the base of the triangle. As long as the couple is at the base, there is great separation between them. However, when they begin moving towards God together, the distance between them decreases. The distance between then decreases to zero when they reach God and unite in Him forever in joy. If any one of its wings is inferior, weak or damaged, the bird will fail to fly.

The most important rite of the Vedic wedding ceremony is Sapatpadi. Here the bride and bridegroom take seven steps together around the nuptial fire (Agni) and make the following seven wedding vows to each other:

“With God as guide, let us take, the first step to nourish each other, the second step to grow together in strength, the third step to preserve our wealth, the fourth step to share our joys and sorrows, the fifth step to care for our children, the sixth step to be together forever, and the seventh step to remain lifelong friends, perfect halves to make a perfect whole.”

The words “perfect halves to make perfect hole” is the final word of Hinduism on the relationship between husband and wife. Thus Hinduism provides same religious rights and privileges to women as it does to men. Neither is woman superior to man, nor is man superior to woman. Both are “perfect halves to make perfect hole.” 

The following are quotes from other scriptures that further confirm the equality between men and women in all religious and spiritual aspects:

“Unite, O Lord, this couple like a pair of lovebirds. May they be surrounded by children living both long and happy ” Atharva Veda Samhita 14.2.64

“Let there be faithfulness to each other until death. This may be considered as the summary of the highest law for husband and wife.” Manu Smriti 9.101

“May our prayers and worship be alike, and may our devotional offerings be one and the same.” Rig Veda Samhita 10.191.3

What the above scriptures tell us is this: The marriage in Hindu religion is a life-long partnership between two lovebirds, called husband and wife. The highest religion for these lovebirds is to be faithful to each other. Neither is the husband god, nor is the wife goddess. Both are the soul in bondage and their prayers and worship should be alike for their spiritual freedom, moksha. 
Here is what Mahatma Gandhi tells us about women in general and husband-wife relationship in particular: 

“To call women the weaker sex is libel; it is man’s injustice to women.” Mahatma Gandhi

“The wife is not the husband’s bond-slave but his companion and his help-mate and an equal partner in all his joys and sorrows---as free as the husband to choose her own path.” Mahatma Gandhi
Baba Hari Dass, a well-known modern living saint reminds us that:
“Wife and Husband are like two equal halves of a soybean. One half-alone will not grow. If two parts are separated and planted in the earth, still they will not grow. The bean will grow only when both parts are covered by one skin, which makes them one.” 

If we study the ancient history, we find that women held top religious and social positions in the Vedic period. There are references to women sages and saints in Vedas and Upanishads who were greatly revered for their religious and spiritual wisdom. During and following the epic period, the caste system (an ancient social philosophy) became rigid, which caused conflict within the society. The women often became the victims of this internal social conflict as well as the violence caused by the foreign invaders. The protection of women thus became a pressing issue for the society and the men had to shoulder this responsibility. The critical need to protect the women during the ancient period is clearly reflected in the following verse of the Manusmriti:

“Father protects (her) in childhood, husband protects (her) in youth, and sons protect (her) in old age. A woman cannot be left unprotected.” (MS 9.3)

Thus, the husband became the sole protector (like god) of his wife. This led to a social structure in which a wife was expected to cling to her husband for protection--in other words, worship him. This is why Ramayana says that the highest dharma of the woman is to worship her husband. The times have changed and the ancient social philosophy is irrelevant now. 

Harmlessness is considered the highest morality in Hinduism (Mahabharatta Shantiparva 262.5.6). A Hindu is taught to advance the spirit of harmlessness by maintaining harmony in his own life, in the family and society, with the ultimate goal spiritual perfection through selfless work, meditation and yoga. Scriptures are a means to this end, but not the end in themselves. If the social philosophy delineated by the Sacred Law of the ancient times is not suitable now, it should be ignored, including those writings which expound the superiority of man over woman or vice versa, husband over wife or vice versa, or one deity over another. Hindus are permitted to exercise this choice by one of the Hinduism’s most dominant Smriti scripture, Manu Smriti, which declares: 

“Let him avoid the acquisition of wealth and the gratification of his desires, if they are opposed the Sacred Law, and even lawful acts which may cause pain in future or are offensive...” Manu Smriti 3.176

The greatness of Hinduism is that it teaches us to cling to wisdom and not to dogma. This is why the above verse says that we must avoid even the lawful acts (i.e., even scriptures) if they cause pain or are offensive. We know that Bhagvan Krishna narrated entire Bhagavad Gita to provide Hinduism’s highest spiritual knowledge to Arjuna. But in the end, Krishna advises Arjuna to use his (Aarjuna’s) own wisdom and conscience to make his decision.

“I have given you the words of vision and wisdom more secret than hidden mysteries. Ponder over them in the silence of thy soul, and then in freedom do thy will.” BG 18.63

“In freedom do thy will” is what Hindu religious thought is all about. We must always discriminate between what is right and what is wrong, and not follow the rules blindly. The beauty of Hinduism is that it encourages the freedom of thought that no other religion in the world even comes close to. .

In conclusion, woman has the same religious and spiritual freedom in Hinduism as man. Like a man, she is the soul in bondage and the goal of her life is the same as that of man, spiritual perfection or moksha through selfless work, meditation and yoga. Hindus have elevated women to the level of divinity. They worship God in the form of Divine Mother. However, the status of women in Hindu society has also been affected by factors other than the ideals set forth in the Vedas and Upanishads, such as cultural mores and the exploitation of the biological and psychological differences between men and women. Therefore, on an individual and social level, complete and total equality of women is a goal that Hindu society (and other societies) is still striving for. As Swami Vivekananda says, we must realize that man and woman are two wings of the same bird; that in order to truly soar to great heights, a man and woman must work in unison in order to achieve greater harmony in life.

“Where women are honored, there the Gods are pleased. But where they are not honored, no sacred rite yields rewards.” Manu Smriti 3.56


There are numerous passages showing the honour and esteem in which women are held. For example, the great epic Mahabharata says----

“The wife is half the man. 

The best of friends,

The root of the three ends of life,

And of all that will help him in the other world”

“With a wife a man does mighty deeds

With a wife a man finds courage.

A wife is the safest refuge….”

A man aflame with sorrow in his soul,

Or sick with disease, finds comfort in his wife,

As a man parched with heat

Finds relief in water”

“Even a man in the grip of rage

Will not be harsh to a woman,

Remembering that on her depend

The joys of love, happiness, and virtue 

For woman is the everlasting field,

In which the Self is born.”

WOMEN IN VEDAS,ANCIENT INDIA

WOMEN STATUS IN VEDAS ~ Women's status in vedic period in Bharata before Mughal or other invasions nearly 3000 years ago

An unmarried learned daughter should be married to a bridegroom who like her is learned. Never think of giving in marr...iage a daughter of very young age. (Rig Veda III 55:16)

One finds a similar stanza in the Yajur-Veda which says:

A young daughter who has observed Brahmacharya (i.e. finished her studies) should be married to a bridegroom who like her is learned. (Yajur-Veda VIII. 1)

We find a similar emphasis on female education in the Atharva Veda also. It can therefore be concluded that young girls during Vedic times were given education after undergoing an initiation ceremony just like the boys.

Having thus seen that it was customary during those ancient times for a young maiden to receive education, let us now review the institution of marriage then in vogue. The first marriage that comes to mind is regarding chid marriages. Scholars agree that in the Rig-Vedic period, it was unheard of that a girl should be married before the age of 16. The fact that a young marriage was not recommended can be seen from the Rig-Vedic verse quoted above. (Rig Veda III 55:16). Many marriages like today involved the intercession of the families of those involved, but a maiden was consulted and her wishes taken into account when the matrimonial alliance was agreed upon by the families concerned. Vedic society went out of its way to enable young men and women to intermingle. Carnivals called “Samsanas” used to be organised from time to time when young people of both sexes would assemble and engage in merry making. Young women often married a man whom they met in these gatherings. Given below is a description of a “samana” from the Rig-Veda.

Wives and maidens attire themselves in gay robes and set forth to the joyous feast; youths and maidens hasten to the meadow when forest and field are clothed in fresh verdure to take part in dance. Cymbals sound and seizing each other lads and damsels whirl about until the ground vibrates and clouds of dust envelop the gaily moving throng.

This implies that in Vedic times there was considerable freedom in choosing one’s matrimonial partner. There is no reference in the entire Rig-Veda to child marriage. On the other hand, one finds many allusions to older ladies desirous of finding husbands; such ladies went to the “Samanas” referred to previously in quest of matrimony. One finds some instances of the marriage of women well past the child-bearing age, for instance Ghosa, a well-well known female sage, married only at a late age to the renowned seer Kakasivan.

We now turn to the institution of marriage itself as it existed during Vedic times. It is believed by many, especially in the West, that the concept of genuine love and partnership between husband and wife is alien to Hindu life, attributed to the so-called “arranged marriage system”, that was prevalent in India over the last few centuries, and that women were always routinely maltreated in the homes. From the description of the Vedas, this is not the case. The bride was to assume a position of reverence and even dominance in the household, there was certainly no question of sanctioning oppression either by her husband or in-laws. This would become clear from the following verses:

 “Come, O desired of the gods, beautiful one with tender heart, with the charming look, good towards your husband, kind towards animals, destined to bring forth heroes. May you bring happiness for both our quadrupeds and bipeds.” (Rig Veda X.85.44)

“Over thy husband’s father and thy husbands mother bear full sway. Over the sister of thy lord, over his brothers rule supreme.” (Rig VedaX.85.46)

Happy be thou and prosper with thy children here; be vigilant to rule thy household, in this home. (Rig-Veda X.85.27)
To sum up therefore, one can say that the bride in the Vedic ideal of a household was far from unimportant and contemptible

 

Women in Sanatan Dharma – Hinduism.

Women in Sanatan Dharma – Hinduism..

All the The ancient scriptures starting from Rig-ved to Ramayana and the Mahabharata, the Manu Smriti all talks about the equivalent place of a women to a man.

☞ “O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras.” Rig-veda 10-191-3.

☞ There are more than thirty women sages (Gargi Vachaknavi , Lopamudra, etc.) in RV with specific hymns associated with them. In all the Semitic religions like Christianity, Islam etc., there is no mention of any revelation to women and no woman is listed among the prominent disciples of the founders or prophets of those religions.

Birth of the Goddess:
The feminine forms of the Absolute and the popular Hindu goddesses are believed to have taken shape in the Vedic era. These female forms came to represent different feminine qualities and energies of the Brahman. Goddess Kali portrays the destructive energy, Durga the protective, Lakshmi the nourishing, and Saraswati the creative. Here it’s notable that Hinduism recognizes both the masculine and feminine attributes of the Divine, and that without honoring the feminine aspects, one cannot claim to know God in his entirety. So we also have many male-female divine-duos like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi-Narayan, where the female form is usually addressed first.

✮ Education of the Girl Child:
Vedic literature praises the birth of a scholarly daughter in these words: “A girl also should be brought up and educated with great effort and care.” (Mahanirvana Tantra); and “All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms.” (Devi Mahatmya)

Women were considered to be the embodiment of great virtue and wisdom.
☞ “The sun god follows the first illuminated and enlightened goddess Usha (dawn) in the same manner as men emulate and follow women.” Athravaveda Samhita, Part 2, Kanda 27, sukta 107, sloka 5705.

☞ Katyayana’s Varttika 125, 2477 mentions that there were female teachers of grammar. Patanjali wrote in his comments to Ashtadhyayi 3.3.21 and 4.1.14, that women undergo the thread ceremony before beginning their education, and says that women studied grammar

☞ Women, who so desired, could undergo the sacred thread ceremony or ‘Upanayana’ (a sacrament to pursue Vedic studies), which is only meant for males even to this day. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training.

✮ Women & Marriage
☞ The wife “should address the assembly as a commander.”~ RV 10.85.26

According to Manusmriti there are eight types of marriage, of which four were more prominent. The first was ‘brahma’, where the daughter was given as gift to a good man learned in the Vedas; the second was ‘daiva’ , where the daughter was given as a gift to the presiding priest of a Vedic sacrifice. ‘Arsa’ was the third kind where the groom had to pay to get the lady, and ‘prajapatya’, the fourth kind, where the father gave his daughter to a man who promised monogamy and faithfulness.

☞ In the Vedic age there was both the custom of ‘Kanyavivaha’ where the marriage of a pre-puberty girl was arranged by her parents and ‘praudhavivaha’ where the girls were married off after attaining puberty. Then there was also the custom of ‘Swayamvara’ where girls, usually of royal families, had the freedom to choose her husband from among the eligible bachelors invited to her house for the occasion.

☞ The hymn 10.85 of the Rig-veda states that the daughter-in-law should be treated as a queen, samrajni, by all the family members especially the mother-in-law, husband, father-in-law.

✮ Polygamy:
Thus certain mantras in Vedas describe demerits of Polygamy.
☞ compares existence of multiple wives with multiple worldly miseries. ~Rig Veda 10.105.8
☞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
☞ Two wives make life aimless. ~ Rig Veda 10.101.11
☞ May a woman never face threat of another co-wife. ~ Atharva Veda 3.18.2
☞ “As yearning wives cleave to their yearning husband, so cleave our hymns to thee, O Lord most potent.” ~ Rig Veda 1.62.11

✮ Wifehood in the Vedic Era
As in present, after marriage, the girl became a ‘grihini’ (wife) and was considered ‘ardhangini’ or one half of her husband’s being. Both of them constituted the ‘griha’ or home, and she was considered its ‘samrajni (queen or mistress) and had an equal share in the performance of religious rites.

☞ Rig-veda says the freedom of choosing of husband: A woman can choose her own husband after attaining maturity. If her parents are unable to choose a deserving groom, she can herself choose her husband.” ~ 9.90-91.

☞ 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

☞ “O bride! May the knowledge of the Vedas be in front of you and behind you, in your centre and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health and live in great dignity and indeed be illumined in your husband’s home.”
~ Atharva Veda 14-1-64

✮ Divorce, Remarriage & Widowhood
Divorce and remarriage of women were allowed under very special conditions. If a woman lost her husband, she was not forced to undergo the merciless practices that cropped up in later years. 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 take her property (‘Stridhan’), leave him without blame and marry again. The Arthashastra also declares that in other circumstances, divorce can take place only by mutual consent.Prostitution in the Vedic Age.

☞ In NAsmR 12.45-48, there are three types of punarbhu, or a remarried widow: The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, and the woman who has no brothers-in-law who can give her offspring.

✮ Unfortunately today some orthodox persons deny the right of women even from chanting the Veda and Bhagwat Gita. Persons from other religion like Islam and Christens try to defame the moral value of women in Hinduism. However, they cannot cite any authoritative scripture to support their views. Any book in Sanskrit cannot be accepted as a scripture or divine revelation. In the past when the famous poet, Sanskrit scholar and spiritual savant, Vasishta Ganapati Muni, the foremost disciple of Sri Ramana Maharshi, challenged these orthodox persons to provide evidence to support their claims, no evidence was forth coming. Even today they can’t fool people with their propaganda.

WOMAN -- THE PROTECTORS OF DHARMA OF BHARAT !!!

WOMAN ...THE PROTECTORS OF DHARMA OF BHARATA -
The The ancient scriptures starting from Rig-ved to Ramayana and the Mahabharata, the Manu Smriti all talks about the equivalent place of a women to a man.
☞Rig-veda 10-191-3. “O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras.”
☞ There are more than thirty women sages (Gargi Vachaknavi , Lopamudra, etc.) in RV with specific hymns associated with them. In all the Semitic religions like Christianity, Islam etc., there is no mention of any revelation to women and no woman is listed among the prominent disciples of the founders or prophets of those religions.
Birth of the Goddess:
The feminine forms of the Absolute and the popular Hindu goddesses are believed to have taken shape in the Vedic era. These female forms came to represent different feminine qualities and energies of the Brahman. Goddess Kali portrays the destructive energy, Durga the protective, Lakshmi the nourishing, and Saraswati the creative. Here it’s notable that Hinduism recognizes both the masculine and feminine attributes of the Divine, and that without honoring the feminine aspects, one cannot claim to know God in his entirety. So we also have many male-female divine-duos like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi-Narayan, where the female form is usually addressed first.
Education of the Girl Child:
Vedic literature praises the birth of a scholarly daughter in these words: “A girl also should be brought up and educated with great effort and care.” (Mahanirvana Tantra); and “All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms.” (Devi Mahatmya)
Women were considered to be the embodiment of great virtue and wisdom.
☞ Athravaveda Samhita, Part 2, Kanda 27, sukta 107, sloka 5705.“The sun god follows the first illuminated and enlightened goddess Usha (dawn) in the same manner as men emulate and follow women.”
☞ Katyayana’s Varttika 125, 2477 mentions that there were female teachers of grammar. Patanjali wrote in his comments to Ashtadhyayi 3.3.21 and 4.1.14, that women undergo the thread ceremony before beginning their education, and says that women studied grammar
☞ Women, who so desired, could undergo the sacred thread ceremony or ‘Upanayana’ (a sacrament to pursue Vedic studies), which is only meant for males even to this day. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training.
Women & Marriage
☞ The wife “should address the assembly as a commander.”~ RV 10.85.26
According to Manusmriti there are eight types of marriage, of which four were more prominent. The first was ‘brahma’, where the daughter was given as gift to a good man learned in the Vedas; the second was ‘daiva’ , where the daughter was given as a gift to the presiding priest of a Vedic sacrifice. ‘Arsa’ was the third kind where the groom had to pay to get the lady, and ‘prajapatya’, the fourth kind, where the father gave his daughter to a man who promised monogamy and faithfulness.
☞ In the Vedic age there was both the custom of ‘Kanyavivaha’ where the marriage of a pre-puberty girl was arranged by her parents and ‘praudhavivaha’ where the girls were married off after attaining puberty. Then there was also the custom of ‘Swayamvara’ where girls, usually of royal families, had the freedom to choose her husband from among the eligible bachelors invited to her house for the occasion.
☞ The hymn 10.85 of the Rig-veda states that the daughter-in-law should be treated as a queen, samrajni, by all the family members especially the mother-in-law, husband, father-in-law.
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 10.101.11A 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 10.101.11Two wives make life aimless.
☞ ~ Atharva Veda 3.18.2May a woman never face threat of another co-wife.
☞ ~ Rig Veda 1.62.11“As yearning wives cleave to their yearning husband, so cleave our hymns to thee, O Lord most potent.”

Wifehood in the Vedic Era
As in present, after marriage, the girl became a ‘grihini’ (wife) and was considered ‘ardhangini’ or one half of her husband’s being. Both of them constituted the ‘griha’ or home, and she was considered its ‘samrajni (queen or mistress) and had an equal share in the performance of religious rites.
☞ Rig~ 9.90-91-veda says the freedom of choosing of husband: A woman can choose her own husband after attaining maturity. If her parents are unable to choose a deserving groom, she can herself choose her husband.” .
☞~Manu Smriti IX 101.The Manusmriti enjoins, “‘Let mutual fidelity continue until death.’ This may be considered the summation of the highest law for husband and wife.
☞ ~ Atharva Veda 14-1-64“O bride! May the knowledge of the Vedas be in front of you and behind you, in your centre and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health and live in great dignity and indeed be illumined in your husband’s home.”
Divorce, Remarriage & Widowhood
Divorce and remarriage of women were allowed under very special conditions. If a woman lost her husband, she was not forced to undergo the merciless practices that cropped up in later years. 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 take her property (‘Stridhan’), leave him without blame and marry again. The Arthashastra also declares that in other circumstances, divorce can take place only by mutual consent.Prostitution in the Vedic Age.
In NAsmR 12.45-48, there are three types of punarbhu, or a remarried widow: The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, and the woman who has no brothers-in-law who can give her offspring.
Unfortunately today some orthodox persons deny the right of women even from chanting the Veda and Bhagwat Gita. Persons from other religion like Islam and Christens try to defame the moral value of women in Hinduism. However, they cannot cite any authoritative scripture to support their views. Any book in Sanskrit cannot be accepted as a scripture or divine revelation. In the past when the famous poet, Sanskrit scholar and spiritual savant, Vasishta Ganapati Muni, the foremost disciple of Sri Ramana Maharshi, challenged these orthodox persons to provide evidence to support their claims, no evidence was forth coming. Even today they can’t fool people with their propaganda.