Sutra and position of women in memory period
During the composition of the Grihyasutras (BC 600-BC 400) and Smritis (BC 200-300 BC), women were considered to be in the shelter of some man or the other. It was made mandatory for the daughter to live under the protection of the father, the wife under the husband and the widowed mother under the protection of the son. That is why in Uttarvedic and its later period, the position of daughter was considered inferior in comparison to son and the condition of woman became degraded.
The man who dined with the woman was said to be a dishonest person and the woman who was aprativadini (non-confrontational) was praised. Her independent existence ended and her husband's right over her body was assumed. Manu directed her to be under the protection of the man. As long as the girl remains, she is under the protection of the father, when she is married, she is under the protection of the bharta (husband), and when she is stable (old age), she is under the protection of the son.
Status of Women in Yagyas
Like the Rigvedic period, in the later Vedic period and the Sutra period also, women used to perform sacrifices. Sulabha, Gargi, Maitreyi, etc. were also learned women in this period, whose prestige was equal to that of Vedic sages. In the debate organized by King Janak of Videha on the occasion of Yagya, Gargi argued with the sage Yajnavalkya on the basis of amazing talent and reasoning. It is known from these evidences that there was proper arrangement for the education of women from the Rigvedic period to the Sutra period. The women of that period were well versed in various fine arts. The women of that era used to follow celibacy and also had their Upanayana ceremony.
Deterioration in the status of women
As the structure of the society became clearer, the status of women changed and her rights were limited. When the Aryans came into contact with the non-Aryan people of the East, marriage relations started taking place between the Aryans and the non-Aryans. Therefore non-Aryan women also got entry in the society.
These women had no acquaintance with Vedic music and ethics, they used to chant Vedic mantras corruptly, due to which there was a fear of the sacrificial being dissolved. Therefore, in order to keep the Vedic literature pure and to complete the yagyas smoothly, rules should be made to keep women away from the yagyas.
Woman's Upanayana Ceremony
In the Smriti period (BC200-AD300), the woman's Upanayana ceremony ended independently, but on the occasion of marriage as a symbol of being a Dwij, the Upanayana ceremony of the woman was also performed. Although the Smritikar Manu (2nd century BC) has ordained the Upanayana ceremony for the girl, Manu says that the husband is the teacher of the girl, marriage is her upanayana ceremony, the service of the husband is her ashram and the work of the householder. There were daily religious rituals.
The Smritikars ordered that Vedic mantras should not be recited in the upanayana of girls. Later, they were denied the right to study the Vedas and perform sacrifices. Getting knowledge by going to educational institutions and gurukuls became a thing of the past for the girl. She used to get education only at her home from parents, brothers, brothers etc.
Qualification of girl for marriage
In the Smriti period, the physical, intellectual and behavioral abilities of the girl were also considered for marriage. Manusmriti (200 BC) composed in Shunga period mentions some girls who should not be married. Very dark, brown-coloured, panduvarni, constantly sick, speechless, brown-eyed, impure, evil-tempered, bitter-spoken, moustached, male-shaped, round-eyed, having hair on thighs, laughing in cheeks If there are pits and whose teeth have come out, such girls are prohibited for marriage.
Vigyaneshwar's commentary on Yajnavalakya Smriti (composed between AD 100 to AD 300) written in the 11th century AD 'Mitakshara' Known as. In Mitakshara, it is considered necessary to have three qualities in a girl - (1) the girl should be yavisi i.e. less than the groom in age, (2.) the girl should be Ananyapurvika i.e. who has not already established a sexual relationship with any other man. and (3.) girl should be able to become a woman i.e. mother.
Child marriage practice
The Grihyasutras had ordained the triratra-yajna in the marriage method. After the marriage was over, the bride and groom had to observe this three-night fast even after the arrival of the bride in the husband's house. In this, the bride and groom did not eat food containing salt and alkali, they used to sleep on the ground. He used to drink only milk and kept away from cohabitation and observed complete celibacy.
The law of Triratra fasting indicates that during this period marriages were held in puberty. During this period the age of marriage of girls started decreasing. According to the scriptures and later the scriptures, the marriage of the girl child 'Prasavala' should have been done earlier. The Dharmasutrakars and Smritikars made a law for the marriage of the girl child at the age of 8 to 12 years.
At the age of twelve, Gautam and Parashar performed the law of daughter donation immediately after having rajodarshan. Some Grihyasutras have given a sign of a marriageable girl 'Nagnika' has told. Commentators explaining this word have given the age of marriageable girl to 8 to 10 years.
Importance of money in marriage
The importance of money in marriage was increasing. In Asura marriage, the girl's parents used to take money from the groom's side. In Brahman and Daiva marriages, the father of the girl used to marry her daughter by adorning her well.
Property rights of women
In the Sutra period, the succession of a woman was not accepted even when the brother was not there. Apastamba gave the order that in the absence of a son, the daughter should not be accepted as the heir, but her property should be spent in the work of religion. He has also written that if the successor is to be chosen, then in the absence of a son, the Sapind child or disciple should be made the successor.
When even she is not, the daughter can be the heir. Vashishtha, Gautam and Manu also do not mention the name of the daughter as the successor. Kautilya has declared the daughter as heiress in the absence of a son, even if she gets a small share.
By the time of the memory, some of the administrators accepted this arrangement that if the widow-woman does not remarry or does not give birth to a son by Niyoga, then that widow will have the right to share in the property of the deceased husband. Manu has given a detailed description of women's wealth.
According to Manu, there are six types of wealth of a woman - (1) the money given by the mother, (2) the money given by the father, (3.) the money given by the brother, (4.) the gift given by the husband, (5. ) Gifts received at the time of marriage, (.) Gifts received from the husband's house after marriage. Along with these gifts, the bride fee and the money given by the husband to the first woman on the occasion of the second marriage were also counted in the woman's wealth, which should not be taken by the man. But the woman, being the owner of the property, could not spend it without the permission of the husband.
Yajnavalakya, while expressing his views in the interest of the daughter, has said that in the absence of a son and a widow, the daughter is the heir. Many scholars have recommended the daughter's son to get one-fourth of the share. The theologians like Katyayana and Bhoj etc. have not recognized the property rights of the daughter. Vishnu and Narada have supported the share of the girl child but have not approved to take away their share. Narada is of the opinion that the girl should get the same share as is spent till she remains unmarried.
Women's education in Puranic period (Gupta period)
The Puranic period (AD 300-AD 600) covers the Gupta period (AD 275-AD 550) of Indian history. It is known from various Puranas that there were two forms of women's education in this period - (1) spiritual and (2) practical.
The girls who took spiritual education were Brahmavadinis. In the literature of this period, Brahmavadini girls like Brihaspati-Sister, Aparna, Ekaparna, Ekapatala, Mena, Dharini, Sanati and Shatrupa etc. have been mentioned. There is also mention of such girls who had attained the desired by their penance. Girls like Uma, Pivari, Dharmavrata etc. had obtained the boon they wished on the strength of penance.
There is a reference to such girls who had received practical education, who had obtained a suitable groom on the strength of their penance. The girls living in the household were proficient in household chores. The pre-Vedic-era Apalas supported their father's agricultural work. Most of the girls of that era knew how to milk cows, so the girls were called 'Duhita' was called She knew how to spin, weave and sew clothes and was well versed in the fine arts.
Age of Marriage
Even after the Gupta period, the condition of the marriage of the girl remained the same, but during this period there are mentions of Gandharva-vivah (love marriages done secretly from the society) which are the sign of marriage of a woman when she is a girl.
Status of women during Harsha's period
The reign of King Harsh Vardhan of Thaneshwar lasted from AD 606 to AD 647. By the time of Harsha, the spread of women's education in ordinary families was almost completely blocked, but the doors of education were completely opened for the girls of the elite class of the society even during this period. She was proficient in Prakrit and Sanskrit poetry, music, dance, instrument and painting.
Harsha's poet Baan wrote 'Harshacharit' It is written in- 'Rajashree was gradually increasing day by day getting more and more introduction of gross arts amongst the skilful friends in dance-song etc.'
Status of women in pre-medieval period
With the death of Harsha, the ancient period ends in Indian history and the medieval period begins and the ancient Kshatriyas disappear from the scene of Indian politics and the Rajput era begins. For this reason, the period from the seventh century AD to the twelfth century AD is called the pre-medieval and Rajput-period in Indian history.
By the time of this period, many rights of women were limited and women were bound by many shackles. Vigyaneshwar remarked by quoting the conch that he should not go out of the house without telling anyone and without wearing a sheet, should not walk quickly, become a monk, should not talk to a man except the old doctor, should not keep his navel open, Wear clothes till heels, don't remove clothes from your breasts, don't laugh without covering your face, don't hate husband or relatives.
He should not be with rascals, prostitutes, concubines, sannyasis, fortune tellers, sorcerers or occultists who practice secret methods. Due to their association, the character of aristocratic women gets corrupted. In this way many controls were imposed on the woman and she became socially, religiously and economically subordinate to the man.
Women's education in pre-medieval period
There were many intelligent women in this era who contributed immensely in poetry, literature and fine arts. 'Bharti' wife of Mandan Mishra, who was the judge of the debate between Mandan Mishra and Shankar in the beginning of the ninth century AD She was well versed in Logic, Mimamsa, Vedanta, Sahitya and Shastra Vidya.
'Avanti Sundari' wife of poet Rajasekhar at the end of ninth century AD She was an excellent poet and commentator. In this era there were also women who were skilled in governance and state administration and ruled themselves in the absence of a ruler or guardian.
Marriage in pre-medieval period
In the pre-medieval society, the practice of early marriage had gained momentum. The main reason for this was the foreign invasions on India, especially the invasions of Islam. Foreigners started marrying Indian women. The theologians made provision for child marriage for the purpose of maintaining the purity of Aryan-blood and protecting the virginity of women.