Women's Empowerment: The history of women's social status

History of Social Status of Women

The position and role of the person in any society is based on common-sense social values ​​and ideals. No status can be permanent and permanent. As time passes, social conditions change. As well as traditional ideals and values, there is a sense of security. 19th-century historians believe Bacophon and Margan Matris as fathers before the patriarch. According to the Shouh of Massachusetts University, only 50 million years was the world of women .1 F. Madak has claimed that he has researched the status and marital status of women in 570 tribes. It seems that the maternal nature was found in those tribes. Which is dependent on horticulture. During the period of the Yadava culture of human development, when life was the lifelong goal of life, The role of a parallel female at that time was somewhat dual. In the necessity of conception and reproduction, the woman had to face the same circumstances that men would face. Apart from facing potential threats in the absence of a man on the victim, he had no other option. Girls also played double role in hunting, and after hunting, they had equal partners in bringing them. The labor and time expansions in the maintenance of human infant have reduced the opportunities for women and blocked the way for new exploration for themselves. Then after hunting, they had equal partners in bringing them. The labor and time expansions in the maintenance of human infant have reduced the opportunities for women and blocked the way for new exploration for themselves. Then after hunting, they had equal partners in bringing them. The labor and time expansions in the maintenance of human infant have reduced the opportunities for women and blocked the way for new exploration for themselves.
       With the entry into the agricultural life, the life-span of life has subsided. Along with conflict from nature, along with nature's cooperation, the path of development of life has spread. According to the scientists and archaeologists, the cultivation of weaving, spinning and small hoe was invented by women. In the book, Devi Prasad Chattopadhyay writes in the book 'Lokayat' that in the early stage of agriculture, the primacy of women and men at the level of God has vomited. The woman went ahead and the man was pushed back in the background or at least it had to be forced to imitate the woman. According to JD Barnala, the task of women was to collect food items, So they probably only discovered agriculture. Where there is more importance than the prey, the agriculture has got to raise the level of food and the increase in the level of inheritance and it has been reversed, according to Pitrukul, instead of running the inheritance according to the Matrukul. According to Pitrukul, the practice of running inheritance was first started in the hunting phase. Only in those places where animal husbandry was the main business, the patriarchal social system was fully established in the areas surrounding the agricultural settlements.
The need for human labor for agriculture establishes the importance of woman's reproductive capacity. The fertility of earth and woman was accepted. The concept of property developed along with rights on the earth. With the knowledge of its creative potential, the men started to come back and undermine the importance of motherhood. Knowledge of the creativity of men in tools, tools, solutions, creation of agro-materials, land occupation, and reproduction, progressively strengthened the male. Desiring to give the wealth of his descendants and his descendants, he prepared the land for patriarchy. This desire was an important weapon of male power for women and women on rights to resources. The marriage institution became mandatory for the right to inherit authority over the earth and for the rights of woman. 3 The man neither accepted nor shared the woman in labor, neither in labor nor in the childhood, Accepted the woman as a passive and disabled partner whose care was responsible for the same men as to the care of livestock and land. In the long run, the menstrual cycle of menstruation went deeper against the woman.
In the development of civilizations, the social norms for women in the civilization, culture and traditions that have been called the world's civilization have always been changing. In ancient Greek and Roman empires, women were regarded as the property of men. Socrates considered the woman's love more frightening than the hatred of men, while Aristotle described the male as the best woman. Trivan said that the woman is cursed forever for follow and obedience. Wisdom and conscience were not expected of it. The aristocracy of Greece said that prostitutes entertained them, The sub-wives protects the day-to-day health and wives give birth to their legitimate children, as well as the owner of the family. 5 Women in ancient Japan were completely deprived of prayers and other religious rights. Even in ancient China, he did not have the right to enter the temple. The people of Spain used to take the vows that they would not escape from the evil women and in the temptation of beautiful women. The ancient inhabitants of Italy used to say that it is necessary to adjust the horse as it is, just as it is necessary that the woman be good or bad. The attitude of ancient Arabs towards women was even more cruel. In the Arab society, the birth of a woman was considered inauspicious and the people there used to bury the daughters alive. In the long history of Indian tradition, the situation of the woman is not always the same. In the literary texts, the unique divine Two parts of the form were given the name of husband and wife. At the beginning of creation, Prajapati produced a woman from half an-part of the self-esteem and the woman with half the degree. His status changed in historical development, before he became a man's half-queen, then a friend, a companion and an axis of home operation, and finally a maid and indigenous were made.
           Historians have accepted the ideal system of Vedic society system. Based on the Vedic Sutras, this period has been a period of pride for women. They had social and religious status similar to men. In the Sathapatha Brahmin, the woman is said to be a man's half-maternal grandfather, and the Atreya Brahmin is said to be 'Jaya' of a woman. According to the Mahabharata, the housewife is literally called Home, without the Housewife, the house is like forest. Women should always be worshiped, where women have respect, All the deities there are happy and wherever they are insulted, all the actions are meaningless. In the Rig Code, the wife has been called the husband's 'name'. The wife has been told to be a good man and the relationship between the two is considered as love and glee, because it gives money and praise. Wife is said to be male, so it has been said that her husband is born in a womb. The Mahabharata has also written that women are the Goddess of prosperity, a person seeking prosperity should respect them. Manusmriti clearly states that where women are worshiped, There, gods worship and where women are not worshiped, all the work there is in vain. It has been further mentioned that in the total the insult of the women, the total destruction becomes total. According to Varahmihir, women are Lakshmi in the family and therefore they should be respected. People who see faults in their character are self-righteous and their thoughts are not motivated by goodwill, in fact women are sacred in all respects. Kalidas has accepted the 'woman's consent' as a companion of consensus and solitary confidentiality. In the Mahabharata, the wife was told the meaning of religion, religion and work.
           Fertility was an important requirement of the Vedic era by the offspring. As a result, the role of woman in the form of a mother became very important and central. Mother's place was considered superior to wife. 4 Mother's significance was accepted even in the concept of Goddess. The importance of maternity was given importance in divinity. But in the Rigvedic religion, men had the primacy of expressions. In the Sandhu civilization, Mother Goddess was considered equal to his male companion, Adishiv, but the wives of Vedic period Aditi, Usha, Saraswati, Bharati, Ida were given the following positions from men. But in the Goddess called Aditi, the whole universe, country, time is said to be contained in all. Describing the mother's importance, Bashesh says that the dignity of Acharya is more than the ten Upadhyayas, the glory of the father increases from the hundred Acharyas, but the glory of the mother grows more than a thousand Fathers.
          In Vedic literature, conflicting facts arise in relation to the level of the son in the birth of the daughter and in the upbringing of her. In the Upanishad, the Kanya birth has been honored by saying 'Wisdom in the duality' and the happiness of the beautiful daughters in Veraah Sutra has been expressed as happiness. Here in some verses of the girl, the expression of affection for the daughter is also received. 5 And the expression of the relationship between the parent and her daughter and the likeness of the earth is expressed. A ritual is mentioned for the wishing of the birth of a desperate daughter in the Upanishads of the Vulgarayak. But in Atharvaveda it has been said that our son is born here and the daughter is born in some other house. It is further said that after the son, the son is born and not the girl's daughter. According to the statutory code, when the son was born, the father gladly picked up the infant lying next to the mother. But if she was a girl, she would have kept her lying there. In other words, the origin of the daughter is considered to be a cause of sad grief. But in the future, there was some increase in the desire for the Aryans towards girls. With the wishes of the son in the Vradharnayak Upanishad, daughter's birth has been honored. It is reported in the Varah Gharasutra that the good children especially expressed the happiness of playing instruments like bridegroom, gomukh, especially during the production of beautiful girls. 6 From the era of the era and the epoch, the wishes of the son started becoming very strong. In the society that considers Kanyadan to be comparable to Godan, responsibilities of the girl's birth, security, after marriage, due to the need for the son to go to the house of another in the house and the need for the son in Pindand, it becomes less happy than coming to the house. Was there.
The meeting and committee in Atharvaveda has been called the daughter of Prajapati. Ideal political institutions have been compared to daughters, not to sons, but for the passengers of the pirates, it was a crisis for their parents and husband's three clans. By the time of Manusmrity, the status of the girl reached its lowest position and control and bondage became hardened. Manu has treated the daughter as the son. Narada and Jupiter, in the absence of a son, tell the daughter of a daughter to be the heir to the property due to the father's offspring. Some verses in the Vedas underscore that education for the girls was considered inevitable and important. An educated girl should be married to a groom who is as educated as her. Rigveda and Atharva Veda have names of 25 rishis, they are the watcher of 422 chants. Speech, Ambrani, Ghosha, Apala, Urvashi, Indranasi, Sachi, Romesh, Shraddha, Kamayani, Yami, Vaishvasati etc. are prominent rishis. The statement of Lopamudra in Rigveda (1.179.2) is equally granular that the goddess Rishis who have practiced truth also initiated the race, they were not even Brahmacharya till the end of life, they also had wives. Vedic woman is not submissive and absorbent; she speaks openly, Lopamudra also speaks openly to her sage husband, and is such a Rishika, Indranati. Indranati says that 'I am a prodigy, a fiery speaker.' In another verse, Roma's proclamation is that as the sheep of the Gandhara region are filled with the Romans, I am full of virtues. Lopamudra also speaks openly with her sage husband, and is such a Rishika, Indranati. Indranati says that 'I am a prodigy, a fiery speaker.' In another verse, Roma's proclamation is that as the sheep of the Gandhara region are filled with the Romans, I am full of virtues. Lopamudra also speaks openly with her sage husband, and is such a Rishika, Indranati. Indranati says that 'I am a prodigy, a fiery speaker.' In another verse, Roma's proclamation is that as the sheep of the Gandhara region are filled with the Romans, I am full of virtues.                 
In the religious period, the social and religious status of women was slightly lower than the Rig Vedaic period. In the Atreya Brahmin, the girl is told the cause of concern. In the Girlfriend Code, the woman is placed in the category of gaming and liquor. In the Satpath Brahmin, women have been told to be false. On many occasions, speech of educated women and women with Shudra has been shown to be unfair. Considering the woman as an exemplary, Brahmin has been mentioned in the Ghar Sutra, Dhrmasmasutra Smriti and Puranas with Shudra. The woman has been declared a lifelong slave in the hierarchy. According to Manu and Yajnavalvaya, the woman is never free, As long as the virgin lives the father protects her husband in her youth and controls the son in old age. The woman is never worthy of freedom. It has been said that men always keep women under their control. In the past, husband's domination continued to grow. Husband began to be considered the god of wife. Manu has taught the woman to devitalize her husband. Even in Ramayana and Mahabharata, there are indications that husband is considered to be godlike. The woman will also be worshiped, who also acts as a god like a godly, unskilled, lame woman. It is said in the Taittiriya Code that a virtuous woman is also unhappy with her abusive husband. Lampi Shilagunya Vidyavya Hati is also worshiped like a god. It is said in the Taittiriya Code that a virtuous woman is also unhappy with her abusive husband. Lampi Shilagunya Vidyavya Hati is also worshiped like a god. It is said in the Taittiriya Code that a virtuous woman is also unhappy with her abusive husband.
          In the patriarchal division of Rome, women and slaves were kept in the same category. Similarly in India, women and shudras were kept in the same category. In many passages of Sanskrit texts, there is a mention of equal behavior with women and shudras. During the religious period, both of them did not have the right to read Vedas and participate in Vedic rituals. The first mention of equal understanding of women and shudras is found in the cathapatra Brahman, about the sixth century BC. But the Gupta pre and the more authentic Guptas are accustomed to the texts that the women were of Shudras, who belonged to the Khadmati class; The class was considered and was under the control. This was the same woman who was distinguished in the Vedic age as a queen in the house. The religious rituals had access to the authority. Some women have been found sacrificing in Rigvedic debt. In Rig Veda there is a mention of a girl who offers Somaras to Lord Indra in Yagya. Women were considered as Ameyes only in the state of roses. Later, due to this type of contamination every month, it was understood to be permanently called Amedya for Yajna. Disqualification of women and marriage relations with non-verbal women by Arya would also have been a major reason for excommunication of wife. These non-viable wives could make many mistakes in the Vedic rituals. For this reason, it was considered desirable to snatch the right of yagna. Kailashchandra Jain is of the opinion that due to the promotion of child marriage in the eighth century BC, the practice of deputation in women started getting obsolete. In the absence of depiction, women were considered as Shudra and the right to sacrifice and mantra was snatched. According to the Parashar memory of the 8th century, punishment for killing of Shudra and woman will be similar. In the Bhagavad Gita, Lord Krishna speaks of his salvation by telling a woman, Vaishya or Shudra as an animal of inferiority. According to the Sankhyan Ghar Sutra, Vedas are forbidden to women and Shudra. In the Sanskrit dramas and epics, female and shudra characters have been shown speaking Sanskrit. 8 In Kadambari of Banabhatta, the well-known Charitra of Shriharsa and the recognition of Kalidas, the female and lower caste people use the Prakrit language, While the dynasty of Sanskrit Even in Buddhism, according to the rules, the devotee also had to remain subject to the latest trained monk. According to Ramsharan Sharma, it seems to be a common symptom of all the ancient class divided societies, where the male and female priests and the warriors are dominated by small businessmen and productive workers, women and labor class in the society in the same category Were kept.
        In Vedic times, the husband had no right to kill or harass his wife. According to the Mahabharata, according to Mahavapa and Unconscious crime as feminine and Brahma smiles. Husband did not even have the right to give and sell to the wife, but the wives of women are required to mention the giving of daughters to the kings in the gifts. Husband had got the right to torture his wife in some situations. According to Kautilya, the wife can be persecuted to keep her in discipline. Manu also instructed the husband to punish him for committing the crime of his wife. In spite of having a wife in her husband's husband, she had the right to marry another woman and to renounce her family. Wife's drunkenness, cruelty, unfavorable, sick, weary, And he could have been abandoned when he was a wanderer. But it was compulsory for her to repay her husband when she left her. 9 When Jupiter disowned his beloved father, Juhu, he went to the jury without distracting. At the behest of the judges, at the time of the atonement of wife's sacrifice, Jupiter was again in the house-building.
         The depiction of women's position in Buddhist literature is not appreciable. His social and educational rights were reduced in Buddhist times. The people of Choulwagga know that Mahatma Buddha was against the entry of women into the union and for the first time he had clearly refuted his nurturing Prajapati Gautami in the Sangh but when in consultation with the joy, Buddha gave Gautami With permission to enter Parvas, they became very turbulent and unhappy and even predicted the destruction of Sandhya At the same time they also made strict rules regarding women's behavior. According to this rule, the monk is considered as inferior to his fellow monks. The Buddha was always skeptical towards women, they often used to say with joy that when the Nariyoans leave the house and enter the Sandha, the religion is not sustainable.
          In the social stratification, compared to the higher castes, Shudra women received relatively more independence. Due to the classification based on Brahminic structure, there was a difference in women's situation. It is known from the Buddhist Dharmasutra that there were economic reasons. According to Buddhanayan, it is not possible to subdue Vaishya and Shudra women due to being in the service of agriculture and services. The women from the lower castes used to work at both places outside of the house, so there was no reliance on her husband. On the contrary, the separation of the upper castes from production activities was the reason for their dependence on the husbands of their women. At the same time, the upper caste women lacked authority over their husbands' property, which was also the main reason that the dependence of women of upper caste increased on her husband.
       In ancient historical lands, women were denied their right to accept women as self-conflicts. In the Vedic age, despite the social status of the woman being extremely good, her right to rights was neglected. It is mentioned in the Rig Veda that the brother did not give any part to his sister in the heritage. There are indications of some such examples from this time that it is evident that women had the rights of some contacts in the beginning of the Vedic era. In the codes, the acceptance of the wife has been accepted as the owner of the household items. The woman would have received a certain part of her wealth, which had only her right. Women could also donate donations to Brahmins. But, at the end of the Vedic age, it is known that the wife was entitled to the right of her husband's right to be born. Determined to take Yagnavalkya's retirement, wife wife Maitreya's second wife Katyayani Was asked to do the portfolio of the property. In the Rig Vedaic period, some special reasons for the lack of access to women and the rights of the government were due to some special reason. The officer of the earthquake was the one who was able to protect him from powerful enemies. Since this work was not for the woman's rights, her funding rights were not recognized.
           It is mentioned in the Thyagotha ​​that Sundri's mother forbids her daughters to enter the Buddhist Sangha so that they could be the right of the entire father's father, because he had become a monk (Thirigotha ​​- 327), Buddharanastam, Gautam and In the Mahabharata, the girl is given a higher status than the other sons in the absence of the son of Aasus. Narada also said that Diphita was the only sufferer in the absence of sons. Katyayana has considered unmarried girl as 'Khichahar' in the absence of her wife. In the absence of the son, Jupiter has considered the daughter as a da'pah. But Manu has not given the collective rights while declaring women as a dependent. Women only have the right to femininity, which meant that they were given the clothes given by their relatives, Gems and gifts of similar kind could be donated and gifts as gifts .10 In fact, only the upper and the affluent women could take advantage of it. Subsequently, the situation was changed and their calculations were started as a joint venture. In many paragraphs women have been treated as movable assets.
           Some quotations from Rigveda and Mahabharata show that the husband's wife had complete control over the body and she could give it as much as she wishes. Using this right, Yudhishthira had put Draupadi on the dowry in gambling. This implication of the word 'couple' used in the Vedic era is that in civilized families, the wife is considered equal officer in the same way as husband. On the occasion of marriage, husband pledged that he would not neglect his wife's rights and interests in financial affairs. But the principle of joint family has little benefit for women. She only got the right to receive compensation from her husband for her sustenance. Manusmriti said that without arranging proper maintenance of his wife, husband can not travel anywhere. If a man marries another wife and marries another, then making proper arrangements for the life of such a first woman needed. Though early law-makers have allowed the wife to go to the state court against her husband, even then, the erudite scholars like Vaishneshwar have clearly emphasized that if a husband renounces his nemesis or kidnapping his wife, then the court May be present in Nirukat also shows that sometimes women used to go to court to prove their rights.
        The Dharmashastikar from 400 AD to East 1000 AD was divided into two parts. First, there was a fundamentalist ideology that was against giving widows a share; While the other party advocated partaking of the widows in some form or in some way. The first team represented Narada, Katyayan and Bhoj Parmar. But Mitra Mishra is of the opinion that Narada has not used this term as Bharya, and therefore the wife who has lived a moral life can be given rights in the form of a widow, but not a defiant widow. Probably Yagavanavalkya and Vishnu were the first Smritikar, who accepted the rights of his widows if not the widow's son. It was a sensational incident through which the widow was considered to be the leader of the race, only then there was a strong contradiction. According to Jupiter, the son of the father, mother, sister of a sibling brother, The wife of the deceased should be given the wife of his paternal wife. In the absence of the widow's son, grandfather and grandfather, she got the rights after the big struggle in husband's marriage. In Vedic period, no rights were given to women. Apestamb and Boudhyan have counted them in the meanings. Manu had neglected his wife by telling the incompetent person the right to father and mother, but Gautam has given him a very far behind in the judgments.
         According to Mitakshara, women could not have been part of equal share with male body, whether it is the mother or woman of the deceased person. His son, grandson and grandfather had the right to father's family. In Mitakshara, only men were paranoid in Samba. Vishneshwar has accepted the right of the widow in the same situation, whereas her husband has separated from the joint family even before death. According to Gitanwahan, if her husband was part of the joint family at the time of death, then the widow could have got a full share of husband's wife, but she did not have the right to sell, donate and pledge her as she wanted, she could fill her consumption.
           In the life of the father, he had complete control over his father's life and his sons had no rights. Only after the father's death was the share of all the feudal brothers fixed. According to the principle of survival, they did not meet the others, but only to the victims of the deceased. Even if the son was not a widow, he had the right to get a share. The accountant used to include all the persons associated with the father as well as the feminine traditions of the different clan. The chief commentator of Manu arranged for a fourth part of the unmarried sister in the bandwars of the brothers and sisters. In Hinduism, it has been said that sons and daughters have been given a share. If the father dies before the daughter's marriage and the parental contact does not happen or less then the brothers had to spend for her marriage.
           An increase in family growth was necessary for the expansion of the empire. 11 Therefore, scholars have agreed on widow marriage during the Vedic period. The eighth verse of the second and the 18th Chapter of Chapter 40 of the tenth division of Rigveda relates to widow marriage. In the Vedic period, the lifting of the bride from the previous husband's pyre and the man who was able to give it to her trust was the sign of her marriage being considered valid. In the Rigveda Code, Wen King Pudhu is mentioned, during which Manu has clearly written that he had forced the remarriage of widows. Addressing a widowed woman in the Rigveda Code, it has been said that you should leave the deceased husband and get the future husband. In the Uttar Pradesh, the number of widowed marriages started declining because the daughters believed to have broken their reputation in order to compromise with their self respect. Still, the widow was not considered to be a marriage but it was appreciated
          In the Atharvaveda, the second marriage of women is mentioned. Yask has interpreted the word Devar in Nirukat II, which makes it clear that the second marriage was customary after the first husband's conversion. Gautam, Boudhayyan and Basistha have supported the Niyog, but Manu's widow opposes both marriage and degradation. There is no permission for deployment or marriage has been discussed in marriage related mantras. Yagnavalkya speaks of virtuousness and says that virtuous women are not the second husbands. Manu orders the adoption of a sagotriya child; Not of widowed marriage. The foundation of oppression and tyranny of widows is deep here. On the second marriage outside the family, there is mention of being deprived of women's contact. In the past, it is possible with the condition of the widow that the stigma is not connected but that sexual-sanctity and the understanding of women are considered, The condition of the widow is linked to the stigma. There are indications of the difficulties and disadvantages of widowhood in the astrologers, where the condition of the widow is compared with the convincing earth. In the Hindu society, the consort is considered as half-sister of the husband, then how is it possible that half an organ reconstruction after the death of half organ? There was an intrinsic bond of marriage, which could not even break death. Marriage is a sacrament which is only possible once because the custom of Kanyadan could not be restored. On the basis of the verses, the aforesaid references to referential reimbursement were officially authorized. But the motive of the use was motivated by arbitrariness. After attaining the son, it was undesirable for the woman to have sex. This short term system can not be called remarriage. He was the author of the exercise. But the motive of the use was motivated by arbitrariness. After attaining the son, it was undesirable for the woman to have sex. This short term system can not be called remarriage.
             Go away from your husband in the world of living and become the wife of a man who is ready to catch your hand and marry you. According to Narada and Parashar memorials, the widow's marriage was possible when the husband died due to being impotent or being colonized when he died. But Meghatithi (8/225) has expressed her opinion against widow. 12 In the earliest, the widow remarriage began to be understood as the act of dishonesty and dishonesty. If a woman wanted to remarry instead of living a widow's life after the husband's death, then no man from his own caste wanted to marry him and that woman was considered unclean in society. According to Badayuni, the biggest divorce of Hindu women was death of her husband. Hindu widows were not allowed to remarry except for the lower classes.
           There is no legislation for widow remarriage in Manusmriti. Manu wanted the widow to live the life of harsh penance and hoped for constant unbridled conduct. According to the Manu Code, after the husband's death, the woman should not take the name of another man by emptying her body from the diet of holy flowers, tubers and fruits and by the feeling of fornication. A woman who desires to be a goddess, without any alcohol, meat and honey, lives with brahmacharya and lives with Brahmacharya. After the husband's death, the ascetic ascetic ascendant goes to Paradise. Heaven with the moderate woman with the mind, the word, the work, and the auspicious people get it.
           The widows had to live a life of restraint and diet. This rule was strictly adhered to in the upper classes. It has been believed in the Hindu society that the widow can not make her full atonement with karma, nor does she have the desire to get rid of the widow's deeds. He follows the deeds of righteousness and opposes the proposal of remarriage with full firmness due to being held in thoughts and practices. The people of her family used to behave indecently with a widow and in the house where she lived as her husband in the life of her husband, There she had to live in a better state than a slave. The widow was considered unlucky by her children and everyone else. With his presence, sadness was around him. He could not have been involved in family march. It was done as a result of this misconception that the widow would present misfortune to all present. She was still a member of her husband's family. But his parents could not return home He was always engaged in the same view of her late husband's parents and relatives whether he might not break his promise to be falling into spiritual welfare risk of late husband. He considered him as a fate till the house servant. In such a situation, his life would have become very miserable. It seemed that he did not break his pledge so that the spiritual welfare of the heavenly husband would not be in danger. He considered him as a fate till the house servant. In such a situation, his life would have become very miserable. It seemed that he did not break his pledge so that the spiritual welfare of the heavenly husband would not be in danger. He considered him as a fate till the house servant. In such a situation, his life would have become very miserable.
               Socially, the widow was bitten by bitter tone and satire. 14 All the tasks of her family were settled without any remuneration. He was considered so fortunate that after coming out of business or other work, his meeting was considered as an ominous and he would return and would go back after praying some to guard against this inauspiciousness. 15 Not only this, these widows should be corrupt The money was thought to be When he lost his patience to lead a pure life, he started doing immoral things. Because more women were widows or young people, or newborns, who were expected to adopt a simple and intimate life, Which was absolutely impractical He used to hide unnatural relations with the people of other nations and religions, especially those who were accessible to him. Bash could be kept secret of it. Occasionally, in the event of despair, he also adopted Christianity or Islam.
         The marriage was practiced only after sexual maturity in the Vedic age. In Rig Veda there is no clear indication of the age of marriage. Avesta shows that the marriage of girls in Iran proves to be the use of the term 'Uvva' for the marriage of the age of 15-16 years, the virgin marriage is in youth. The girl used to go to her husband's house as a wife. Marriage mantra reveals that married girls were not adverse to infant or teenager. To prove child marriage in the Vedic period, this evidence is given that for the slaughter, the word 'arbha' has been used in Rig Veda, But here the meanings of the meaning should not be taken from childhood, but with a sense of tenderness, because Vimad was an infant, but he had defeated his opponent and received the bride. Following the observance of the homes and the chronicles, it is known that the girls were married after the onset of puberty. In some of the anesthetics, a symptom of a girl chosen for the bride is described as Nunika.
             Buddhist literature shows that till the fourth century BC, the marriage of the daughters was till the age of 16 years. At the time of marriage, she was in full puberty. Vishakha and Kundlakshi were 16 years old while entering the Sandhya, when the idea was about her marriage. According to Jataka tales, the platoon had escaped with her lover, because parents were not allowed to marry in accordance with her wishes. According to Vasishta and Buddhanan, if the eligible ward does not get, then the girl could be kept for three years even after the girl got married. Manu has written that even if a young woman remains unmarried in her father's house throughout her life, the father should not marry her in a virtuous person.
            In the marriageable age of girls around 400 BC, gradually decreased and during the age of 8 to 10 years, the age of the marriage of girls started increasing. The nostalgia phase in the maternity leave is considered to be the most suitable age of marriage. According to Parashar Smriti, girl under eight years of age, Nugnika, Gauri, eight year old girl, Rohini, 9 year old girl, A girl of 10 year old girl and a girl above 10 years has been given the name of Rajswala. He emphasized that the girl should be married in the nude state and her parents go to hell because of keeping the girl unmarried till the wedding. If a Brahmin marries a married woman, then she should not have any conversation with her or sit in a row with him to eat food. 17 The Gautama Dharmasutra says that before marriage, the girl should get married. Seems to be sin Vasishtha and Boudhyan also provided that the father or guardian becomes a part of the sin of throwing the womb on each menstrual girl's daughter when she is single girl. This is also the case of Narada and Yagnavalkya. Brahmapuraan shows that the marriage of the daughters was started at the age of four years. Generally accepting the age of 8 or 10 years of Brahmin girls by the 6th-7th century.
            Most classical ideologies were the party's point that the girl's marriage should be completed before sexual maturity. According to K. M. Kapadia, there were three important reasons behind the incidence of pre-marriage ideology: virginity, Sanskar and female occupation In the epic period, it was not necessary for the girls to be virgin but in the time of epic age the virginity of the girl began to be considered as her paramount quality and it became an indicator of respect. From the point of view of upholding the moral level of society and the possibility of virginity, the Brahmins composed the pre-marriage marriage legislation. In the second referred Sailah rituals, marriage is the only rite for girls, which gives them purity. This ritual also offers them the initiation of caring for the families of social and religious perspective, so as soon as they get married they are good, For this reason, the practice of child marriage may have been encouraged. According to the third legacy transfers, the woman was not considered worthy of freedom. Through the marriage, the transfer of father's lordship goes in favor of the husband, so before that the idea of ​​challenging this transfer in his mind should be marred. It is possible that this is the reason that the law of child marriage for girls came into existence .19
            Since ancient times, the girls do not question the fact that if the husband does not have the right to marry from the marriage, it will be difficult to prove that for this reason Brahmins have created the legislation of child marriage. According to Dr. Rajbali Pandey, after the complete conquest of India, Arya's life became pleasurable and luxurious and he got busy with full enjoyment of life. For this reason sexual life has started early and marriage too. On the other hand, due to the stoppage of the studies of the Vedas, the bonds of living a holy and disciplined life also got loose and hence there was no reason to suspend the marriage till the time of the pending. The third thing was that foreign invasions started in India from the 4th and 3rd century BC East. Greek, Bactrian, Parthian, and Scythians who were less powerful than Indians but less civilized, North-West Frontier Province In these people the status of women was very inefficient and low level. In these people, women were considered as objects of joy and consumption. Hence, due to security reasons Hinduism's social life was created, premature marriage requirement became a necessity. The final fact also came to light that the girl was considered to be the gift of a gift to the husband by the father and the item which has already been used can not be offered as a gift. Hence, the marriage arrangement began in the nudity of the nude. When the age of the woman's marriage diminished, it was necessary for the boys to have an impact on the marriage age as a large difference in the age of husband and wife is not tolerated in the Hindus. Therefore, the practice of child marriage has been accepted for both boys and girls. was. Hence, due to security reasons Hinduism's social life was created, premature marriage requirement became a necessity. The final fact also came to light that the girl was considered to be the gift of a gift to the husband by the father and the item which has already been used can not be offered as a gift. Hence, the marriage arrangement began in the nudity of the nude. When the age of the woman's marriage diminished, it was necessary for the boys to have an impact on the marriage age as a large difference in the age of husband and wife is not tolerated in the Hindus. Therefore, the practice of child marriage has been accepted for both boys and girls. was. Hence, due to security reasons Hinduism's social life was created, premature marriage requirement became a necessity. The final fact also came to light that the girl was considered to be the gift of a gift to the husband by the father and the item which has already been used can not be offered as a gift. Hence, the marriage arrangement began in the nudity of the nude. When the age of the woman's marriage diminished, it was necessary for the boys to have an impact on the marriage age as a large difference in the age of husband and wife is not tolerated in the Hindus. Therefore, the practice of child marriage has been accepted for both boys and girls. can . Hence, the marriage arrangement began in the nudity of the nude. When the age of the woman's marriage diminished, it was necessary for the boys to have an impact on the marriage age as a large difference in the age of husband and wife is not tolerated in the Hindus. Therefore, the practice of child marriage has been accepted for both boys and girls. can . Hence, the marriage arrangement began in the nudity of the nude. When the age of the woman's marriage diminished, it was necessary for the boys to have an impact on the marriage age as a large difference in the age of husband and wife is not tolerated in the Hindus. Therefore, the practice of child marriage has been accepted for both boys and girls.
          In ancient times Gandharva marriages became popular among the Kshatriyas and others. But later the princes and nobles raised the benefit of the Gandharva marriage given to the Kshatriyas to satisfy their sexual desire, which culminated in polygamy. It is clear from polygamous legislation in the theology that it was in the upper class. 21 Brahmins, four Kshatriya, Vaishya, and Shudra could have a marriage. According to ancient Indian historical traditions many princes and priests had majority wives. The polygamy prevailing in upper classes appears to have received the majority of the social surplus by which they used to follow the larger family.
Maitreani Samhita mentions the ten wives of Manu. According to Apstab, the man should not marry his second wife while living with the wife of the religion and the people. Narada has expressed the opinion of the king for harsh punishments for the man who is able to leave his wife, married, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife, wife and wife Hindu Dharmashastra has only given special circumstances, according to him, the wife is bound, her children do not survive, only give birth to the daughters, be feverish, in this situation husband could have another wife. Kautilya also allows sonless husband to have second wife. According to Yajnavalkya, the patients, strained, alcoholic, wasteful, Men can have second marriage even while living in a non-denominational and married wife. Vatsyyan Vandhya advises the wife to persuade her husband to keep her second wife. Yajnavalvay has clearly said that salvation is possible only through sons and grandsons. Therefore, if a person does not have a son from the first wife then he can have more than one wife. Buddhist literature shows that people of Raja and the elite used to polygamy. Mahavagg Jataka says that Magadha King Bimbisar had five hundred wives.
           Hindu Marriage was a sacred religious rite which could not be easily ended. In some unavoidable circumstances, it has been said that the separation has been done. It was possible only if the woman was an adulterer. Husband's impotent, migrant, seditious, wife could abandon her in the event of degeneration. Narada and Parashar also support it. According to Kautilya, there can also be a disagreement in case of mutual hatred in husband and wife. The idea of ​​Vaishneshwar is that if the wife is addicted to alcoholic, slimy, diseased, violent, If the unpleasant word is spoken, then the husband can renounce it and marry another woman, but it is compulsory to nourish the wife when she renounces. The perpetrator had the right to receive one-third of his husband's wealth. If the wife was poor then the husband was obliged to give her a loan for maintenance. But if the separation was done only during her husband's life, then the wife got equal share of the sons.
Smritikar women were opposed to independence. In each case, he had made a statement to stay with the husband and serve the wife and harshly criticized her for abandoning her husband. Manu had given this arrangement that in spite of her husband's abusive, unskilled and virtuous nature, the wife's religion is that worshiping her as if she was a god and worshiping him. In Parashar memory it has been said that the poor, diseased and crafty husband should not also insult the woman; otherwise she is born again and again in the form of a bitch. In Manusmruti, marriage is a legislation to break the marriage of women in front of the masses.
            In the Vedic period, the father's daughter provided some money to the groom's side for the sake of physical disability or in any other way to the contaminated daughters, who later took the form of dowry. Even in memory books, it has been said that marriage is fixed on the basis of bargaining, animal marriage. Draupadi, Sita, Subhadra, and Uday, all given valuable gifts, horses, elephants, Gems were given in the form of gifts. It is also learned from the Jataka tales that valuable gifts were given at the time of marriage. The gift which was given on the occasion of marriage. It was considered as a dowry. 23 At that time gifts were given voluntarily and it was given only in the royal families or elite families at the time of marriage. These gifts in Rig Veda have been called 'Vatu'. In the religious heritage, due to her daughter's taking with her father's name, she has been addressed with the word dukhaa. In the religious area, the wife used to consume all the rights and regularly participated in all religious acts and rituals with her husband; In fact, religious acts were considered incomplete until the wife used to participate in it. Women used to participate actively in religious conversations. For the codification of scientific-religious principles and customs, the world organized by kings like Janak In the gatherings of the unique religions and sects, taking part in such great women like Gargi, Brahmavadini, Vachaknavi, and coaching with men, indicates that in ancient India women had a high place in the field of religious and education. Commentary written by Sabaraswamy on Gemini is that in the highest religious rituals the participation of men and women was equal. Himadri has called the educated unmarried girls as savvy and said that such girls should be married to the equal-educated groom who was called Manishi. 24 Participating such women of Vaishaknavi, and taking part in the workings with men, indicates that in ancient India women had a higher place in the field of religious and education. Commentary written by Sabaraswamy on Gemini is that in the highest religious rituals the participation of men and women was equal. Himadri has called the educated unmarried girls as savvy and said that such girls should be married to the equal-educated groom who was called Manishi. 24 Participating such women of Vaishaknavi, and taking part in the workings with men, indicates that in ancient India women had a higher place in the field of religious and education. Commentary written by Sabaraswamy on Gemini is that in the highest religious rituals the participation of men and women was equal. Himadri has called the educated unmarried girls as savvy and said that such girls should be married to the equal-educated groom who was called Manishi. 24
          Some mantra mentioned in the Vedas underscores that education was considered inevitable and important for the girls. Both women were taught both temporal and spiritual education. Coeducation was not considered bad. It is said in the Gobhil Ghar Sutra that the uneducated wife was not able to perform the yagna. Music education was emphasized. According to the ancient traditions mentioned in the yardstick for attaining education according to desire and merit, 20 women contribute to the creation of Rig Veda. Shakuntala Rao Shastri has divided it into three categories. The verses written by the female sage, the verses written by the women sage and partly dedicated to the women sages. 25 Rishika Ghosha, Romesh, Viswabra, Indran, Shachi and Apala of the 39th and 40th Sukumas of the Rigveda.
          In the Vedic era, women used to perform eclipse and perform various activities such as Vedasudya and Pram Home. In the Sathpath Brahmin mention of the tripapaniyan. According to the Harit Code, there were two types of girls who had received education in Vedic times - Brahmavadyini and Sadova Until the age of 15 or 16 years of age, he used to study till he got married. These were taught important Vedic Mantra necessary for prayers and Yajnas and music and dance were also taught. Brahmavadini was given the right to Yagnavya, Vedayya, and VyayShayya. Sulabha, Maitreyi, Gargi etc. were famous for their scholarship. Ghosh has publicly admitted that "I am Rajkanya Ghosha, the announcer of Vedas everywhere, I am a sermonizing the message of the Vedas. "Some of these women also attained spiritual progress by staying lifelong cosmic life. These women received rituals through vedanas, compositions, renunciation, penance, and some even interviewed the mantras. In some of the mantras of the Rig Veda which is the oldest scripture of the world, the names of saints (70) Brahmavadyini women have been mentioned. Shanak has mentioned the names of the emissary women in his book, Greater Goddess. Lopamudra had shown Venus with her husband Agasthya. Surya had interviewed Venus from 10 to 85. Apart from this, Usha, Curve Aditi etc. also interviewed Venus. Received sage by austerities and some even interviewed the mantras. In some of the mantras of the Rig Veda which is the oldest scripture of the world, the names of saints (70) Brahmavadyini women have been mentioned. Shanak has mentioned the names of the emissary women in his book, Greater Goddess. Lopamudra had shown Venus with her husband Agasthya. Surya had interviewed Venus from 10 to 85. Apart from this, Usha, Curve Aditi etc. also interviewed Venus. Received sage by austerities and some even interviewed the mantras. In some of the mantras of the Rig Veda which is the oldest scripture of the world, the names of saints (70) Brahmavadyini women have been mentioned. Shanak has mentioned the names of the emissary women in his book, Greater Goddess. Lopamudra had shown Venus with her husband Agasthya. Surya had interviewed Venus from 10 to 85. Apart from this, Usha, Curve Aditi etc. also interviewed Venus.
           Until 300 CE, it was considered as a favored parent for giving equal education to sons and daughters. Girls were often unmarried till the age of 16 and married after the rituals. According to Atharva Veda, the woman can succeed only after marriage, While he has been well-educated in the state of Brahmacharya. This education was especially related to daily literature. From which he could take part in the Havan Yagna with his husband. Former Mimansa was also a very interesting topic for women. It was a dry and difficult topic, which was related to havan and yagna. A woman named Kashchratsani had composed a book on Mimansa which was called Kashkrutasani and the girl students who studied it were called Kashakrishna. The number of students studying such subjects as Mimansa was so special that they had to use special words. It can be assumed that the number of women who have taken ordinary literary and cultural education also have been sufficient in that period.
             Mahavira and Gautam Buddha had allowed the entry of females in Sandhya, they used to observe the Brahmacharya fast for the meditation of religion and philosophy. Jain and Buddhist biases show that some monks contributed immensely to the development and education of literature in which Ashok's daughter was Sanghamitra chief. Here he was a great fame as a great teacher of Buddhist Ages. Jain literature reveals a woman named Jayanti who remained unmarried in the thirst of knowledge of religion and philosophy and finally became a sage.
          In the long run, the family was the only education institute for girls' education. The relatives near them often taught them. When a large number of women started receiving higher education and started making important contributions to the development of education, then perhaps some of them would also have to do the teaching work. The presence of Upadhyay words in Sanskrit literature emphasizes the imagination that the Upadhyayi word will definitely be used only for female teachers. Perhaps the need for new inventions of the word would have been because their numbers were not in the society.
          Due to child marriage, the decline of female education was due to 300 E. With an early marriage of girls, they started depriving them of higher education. Another reason for this was that according to Manu and Yajnavalkya, the girls did not have the right to deputation. As a result, their religious rights had a bad effect and they could not pronounce the Mantras of Vedas like Shudras. Only high-ranking women were educated towards education. The compositions of seven poets are stored in the recent gathasuphati. Sheilabhtarkika was famous for its simple and generous style and harmony of words and meaning. The Goddess was a land poet poet. Only Kalidas could have attained the glory of Vijayanaka in Vidarbha. Avantisundari poet and commentator was the only one. Some women have done pedagogy and authentic creations on Ayurveda, in which Rasa's name is famous.
          Prabhat Mukherjee has quoted Altekar, Winternitz, Dwarkanath Mimar and Hemchandra Raychowdhury, telling the reasons for the low status of women in the mythical period. According to them, the restraint imposed by the Brahmans on the entire society, the restrictions imposed by caste system, the practice of joint family, the lack of education for women, entry of non-Aryan wives in the Arya family and the foreign invasion is the prime reason. 26 Paradata, Devadasi Prostitution, prostitution and sati were important reasons for women in the medieval social conditions. Played an important role in reaching the position, which was present in the form of seed since ancient times.
In the Vedic period, the practice of curtain was not practiced. Women used to freely walk in public places and could interact with men. Rig Veda shows that after marriage marriage was displayed to all visitors. It was expected that he would deliver speeches in public meetings in old age. The word 'succinct' has been used for the woman, which is an indicator of the fact that there was no practice in the society.
           The practice of screen in the Hindu society appears to be prevalent in the beginning of E. The earliest literary evidence of its prevalence is found in epics received 100 e. At one place in the Ramayana it has been said that house, clothing, nature and separation are in vain for all women; their character is their curtain. But the talents like Kaushalya, Kaikai, Sita have not been shown anywhere in the curtain. Draupadi of Mahabharata used to come out of the assembly. Especially in the princes, special practice is seen in the practice, Where women have been recommended to wear the curtain to save publicly. Some Buddhists used to travel on covered chariots. In the plays of Bhas, there is mention of purdaprita. Sita is shown in the curtain in the image drama. In the dream, the husband of the husband did not wear a veil before marriage, but after marriage he likes to live in the curtain. Harsh Dev Nagand shows that after marriage, women lived in the curtain. Bhavbhuti and Magh's compositions also get information about the prevalence of the curtain. It is possible that from around the third century, the curtain system was started in the women of the society or the nobles of the society, and it was followed in the normal families of the society. Kalidas called Rajmahisis 'Hariyampashya', which proves that they did not get out of the palaces and used to live in isolation conditions. After marriage, women lived in the curtain. Bhavbhuti and Magh's compositions also get information about the prevalence of the curtain. It is possible that from around the third century, the curtain system was started in the women of the society or the nobles of the society, and it was followed in the normal families of the society. Kalidas called Rajmahisis 'Hariyampashya', which proves that they did not get out of the palaces and used to live in isolation conditions. After marriage, women lived in the curtain. Bhavbhuti and Magh's compositions also get information about the prevalence of the curtain. It is possible that from around the third century, the curtain system was started in the women of the society or the nobles of the society, and it was followed in the normal families of the society. Kalidas called Rajmahisis 'Hariyampashya', which proves that they did not get out of the palaces and used to live in isolation conditions.
        Some examples obtained in ancient literature show that the practice of curtain was not strictly followed in the society. Women in under-family families and farming society did not screen. The women of the working class did not live in isolation conditions, they had men, fields, pans, In the gardens and factories were often seen without any cover. The women of the upper class family also had a sense of protest against the curtain. The Vasantassena of Marichkattikamam appears to oppose the curtain. From Lalitvishtar it is known that Buddha's wife, Gopa, protested against putting his face on his face, saying that the outer shell is not needed for the wise people. A woman named Ratnaprabha in Kathasaritsagar is found to be clearly opposed to this practice in words. In Kalhana's Rajatarangini, there is no information about the practice of the practice. Tenth century Arabic writer Abujaid has said that the Indian queens were present without any curtain in the Rajya Sabha.
           In Vedic times, the Aryans believed that at the time of marriage, every Hindu bride used to marry before the five Gods, including Indra. Kunti also devoted herself to five Gods, Daimanti did the same. It is also mentioned in the Puranas that the physical relation of the deities with human females is particularly untravable. Devdasi is also found in Buddhist literature; In the fifth century BC, the word Buddghosh used this word. He has mentioned in his creation that in the body of the Gods, the Buddha does not ask questions like this from Devadasi. According to Cunningham's Survey Report, two caves named Sitabangra and Jogimara in Ramgarh (Chhasgarh) have a second century BC, in which an article is engraved in Pali language, which says that the goddess of Devadasi named Sutunnuka was in love with Devdin. The word 'devadasi' was first used in Kautilya in its economics.
           According to some historians, the devadasi system was probably started in the sixth century AD. Most of the myths were composed also at this time, Matsya Purana, The mention of Varava Puran and Vishnu Purana mentions Vedavadasi. Devadasi tradition is mentioned in the memorial of Kalidas in the form of lifelong virgin daughters who dance in temples. According to him, there were dancers in Ujjain's Mahakaleshwar temple. Devdasi tradition was completely pure in South India during Cholavash. In this period, the men and women who were devoted in the temples contributed their valuable contribution in developing dance and music. During the period of development of Cholavans in the post-600 period, Buddhist and Jain sect had seen their decline in South India. In modern times, Buddhist monks have also been found to be responsible for the services of the temple. This forced them to suffer as a penitent person, especially on the basis of their prejudices of prejudices. The Buddhist monasteries, which were associated with the 28th century, were from Karle, Bhanja, Kuda, Mahad, From Borivli to Aurangabad, from Ellora to Nepal, there were Buddhistas; There the moral level remained disputed. These Buddhist monasteries have been found to be used as the center of enjoyment, luxury and amusement. Ramgarh and Bandhavgarh of Chhashgarh are seen as a link to the Buddhist Vihar series. According to the Raipur Gazetteer, the specialty of the Buddhist monastery located in Tuturia was that the priests and women were appointed from ancient times.
           There were 400 Devdasis in the Raj Rajeshwar temple of Tanjore during the reign of Chola King Rajaraj I. Bhatt Bhavdev, the minister of King Harvarman of East Bengal, had provided 100 dancers to serve at the temple of Anant Vasudev. In the reign of Vijayasen, there was a similar number of dancers in Shiv Mandir of Devapada in Rajshahi district. In the reign of Chandel Madan Verma of Nilkantheshwar Temple in Kalinjar, Padmavati was the chief devadasi of a dancer temple. 29 Some women leaders in the eyes of the Khajuraho temples built by Chandelavanshi rulers have a lot of work to do. The sun temple of Konark, the Lingaraj temple of Bhubaneswar and the King Rani temple engraved in the temple, the engraved rituals attached to the idiom are replicating the coca of Vatsyaayan. This kind of sexual engagement with men of men is marked on stones for years; Men's ethics and their natural behavior towards women and the tendency of sex is the same. At the time when Sultan Mahmud Ghaznavi was breaking Somnath temple in the 11th century, there were 350 dancers in the service of the temple. According to Chou-Ju-Kua, there were four hundred temples in Gujarat during which there were twenty thousand dancers. Acharya Chaturasen Shastri has inaugurated this fact in his novel Somnath that Chalukya king had dedicated his daughter to Somnath temple as devadasi.
           The German scholar Bekophen had composed a classical masterpiece named Mitterrect in 1861 AD. It was first mentioned in this that the practice of free sex of the man and woman was prevalent before the start of marriage practice. This idea got inspiration from the exploits of McClenan, Morgan, Lubbock Vestian, Spencer and some other scholars. 30 There is an illustration in the Mahabharata that Pandu discusses the era in which women were uncontrolled, lax, fanatic and independent, They were attracted to men even before marriage. Pandu tells Kunti, somewhere else, that in ancient times women used to be free and without fear, and they could establish sexual relations with any man. The prostitutes are depicted in the Mahabharata as a well-established institution. It is said that when Ghandrashtra's wife Gandhari was pregnant, a prostitute had served her as a wife. In one place at the Rigveda, it is said that Jaapaviliman Marut had become attached to a young prostitute. 32 Valmiki in Ramayana A description of the stay of prostitutes is found. According to Rajatarangini, luxury was not restricted and any woman could sell herself at fixed rates. In Skand Puran, prostitutes were considered as fifth caste in addition to four recognized castes. The description of the stay of the prostitutes is found. According to Rajatarangini, luxury was not restricted and any woman could sell herself at fixed rates. In Skand Puran, prostitutes were considered as fifth caste in addition to four recognized castes. The description of the stay of the prostitutes is found. According to Rajatarangini, luxury was not restricted and any woman could sell herself at fixed rates. In Skand Puran, prostitutes were considered as fifth caste in addition to four recognized castes.
         Due to the intensity of caste discrimination in cities in Buddhist times, a group of neglected women stood up due to scarcity among the tribal families and those women adopted prostitution for their livelihood. In ancient Buddhist literature, the prostitutes living in cities are described. Amrapali gave the famous Vaishali. He used to take 50 kharpas for one night from his clients. Buddha himself had donated it in his own opinion and he donated his Amravrita to monk. But Brahminical lawmakers have condemned prostitution. Boudhyan and Apestamb have forbidden the Brahmins to accept the food of the grinders, prostitutes or degenerate women.
      Mathematics has been mentioned in economics, which was appointed to appoint an officer named 'Ganakshak'. The women of this class included actress, dancer and singer Adi. There is such a provision in economics that a woman who becomes independent, but in the male's control, has to remain a slave of the king. Kautilya believes that despite such recognition, it is difficult to get rid of the bondage of women. In the Maurya period, the maths were on a wider scale, From the eighth year of age, Ganika had to dance before the king. In order to get freedom from the work of Narkari, the compounds were compulsory to pay the penalty of 24 thousand rupees. In this era, the prostitutes had converted into a profession. The women who freely prostituted women were called 'Rupaji'. The head of the group of prostitutes was known as 'hostage'. A government official called 'Men' was appointed to control these maths and prostitutes. These prostitutes had to pay some additional fees for the state treasury. The merchandise traders used to appoint women named 'Pehalurupadasi' for the service of visitors in their pansars. In addition, a group of male and female artists were employed in the Mauryan period, which was named as Rangobogi and Rangopajivani, this group entertained people through dance songs. There were some additional fees to be paid. The merchandise traders used to appoint women named 'Pehalurupadasi' for the service of visitors in their pansars. In addition, a group of male and female artists were employed in the Mauryan period, which was named as Rangobogi and Rangopajivani, this group entertained people through dance songs. There were some additional fees to be paid. The merchandise traders used to appoint women named 'Pehalurupadasi' for the service of visitors in their pansars. In addition, a group of male and female artists were employed in the Mauryan period, which was named as Rangobogi and Rangopajivani, this group entertained people through dance songs.
There is evidence of the existence of prostitutes in the Gupta period. The training given to the mathematicians in Kamsutra has been given. The monk shows that during the festivities, a large number of prostitutes came out on the streets. In Shudrak's play 'Merkatikam', a poor Brahmin named Charudha is described as the love affair of a prostitute named Basant Seena. Kalidas, while describing the secret security system, wrote that in the garden, the prostitute's clothes could not move the wind too, then it was the joke that she could touch it.
       Because in Harappan culture, three cadavers are found from the cemetery of Lothal, in which the man and woman have been buried together, and such a body has been received from Kalibangan. Lt. S. R. Rao, the researcher of Lothal, has considered this as the first evidence of Sati .33 It is possible that the prehistoric practices of these Harappan sex worshipers have been adopted by the early Aryans, and due to the rise of cultural awakening, they have abandoned it as a wild tradition. . It is also possible for the public to focus on its shortcomings that they have stopped burning their widows and expanded their project by promoting the widow remarriage and through the practice. Altaikter is of the opinion that the political requirements of the Vedic period were only due to the recognition of the termination of prehistoric Sati and the dedication and widow remarriage. A Sukta of the Tenth Division of Rig Veda shows that In order to fulfill the formalities of the Sati system, the woman used to lay down on a pyre with her dead husband and then requested her to get up from her. A complete scandal of Atharvaveda has been written on the prohibition of Sati method and widow marriage. The deceased's wife would also be laughing at the pyre after being shocked and later she was removed from other relatives by her, after which she was remarried. Atharv Rishi in one verse says that after seeing the lady lying in a python with the deceased husband, I removed him from there, who was recited with the showy densest .35 After that he was remarried. Atharv Rishi in one verse says that after seeing the lady lying in a python with the deceased husband, I removed him from there, who was recited with the showy densest .35 After that he was remarried. Atharv Rishi in one verse says that after seeing the lady lying in a python with the deceased husband, I removed him from there, who was recited with the showy densest .35 After that he was remarried. Atharv Rishi in one verse says that after seeing the lady lying in a python with the deceased husband, I removed him from there, who was recited with the showy densest .35 After that he was remarried. Atharv Rishi in one verse says that after seeing the lady lying in a python with the deceased husband, I removed him from there, who was recited with the showy densest .35
The practice of self-denial of widows in the husband's mage is an incident which was clearly invented by the priests after the compilation of Manu's code of conduct. Sastri is not mentioned in Apastamb, Awalayana and other Dharmasutra even in Manusmriti. Vishnu Dharmashastra, which is a paradigm shift, According to them, after the death of their husband, they either live a life of virtue or have become sati on the husband's chita. It is said in the Mahabharata that Pandu's wife Madri had burned her with the body of her husband. Sati's relationship is associated with the devout daughter Devyani. Goddess Sati gave up her life by burning her in the fire of sacrifice due to her father Daksh could not tolerate Shankar's insult. Sati is sometimes used to interpret the woman's purity. In the form of Sati Dah, the fictional narrative behind this type of inhuman phenomenon has been considered as truth. 36 According to Henry Wavierz, in addition to Shiva's wife Parvati, the names of the wives of Brahma are also mentioned in the causes of Sati method. . In the form of simulating the wives of Shiva and Brahma, the then influential kings and emperors started burning alive the daughters of their families. In the eyes of the Greeks The purpose of this practice was to stop the husbands from poisoning their husbands; That means, if the wives also have to burn on the dead husband's pita, they will not poison the husband. 37 straws have written that with the Alexander the Greeks saw Sati among the hardships of Punjab.
      Shudrak and Banabhatta have mentioned Sati method in their texts. Seeing the death of Harsh's father Prabhakar Vardhan in Harshacharitra, the description of the fate of Mother Yashmati is described. Some such records have been found in which Sati method is mentioned. The 510E-Aryan record is the oldest. It mentions that the Gopuras were killed fighting foes in the battle and their wife had become sati with her dead body. An inscription of 705 CE from Nepal shows that the widow of Dharmadev expresses the desire to become a sati by advising his son Mahadev to take over the burden of governance. Between the 7th century and the eleventh century, the Sati Pratya was particularly popular in India, especially in Kashmir. Kalhana reveals that Jayatali, the late wife of Utvavanshaya Raja, had also become a Bhasm with her husband burning in a chita. Not only their wives but also their wives, along with the kings, also started becoming sati and the kings of Kalash and Uttarkesh His wives and nurses were also sati with the dead body. This practice was also practiced in Pratihar, Parmar, Chauhan etc. dynasty. Rajasthan was considered to be the stronghold of Sati in the Middle Ages.
      The custom of burning a widow on a deceased husband's pyre is related to the character. This practice was limited to Kshatriya Charitra. People of this character used to be warriors and rulers. They had great affection for family status and freedom. According to Vradevi, Sati's custom is valid for Kshatriyans. Brahmins were not commanded to follow this practice. Traditional or historical example of the widows' sacrifice with husbands is related only to the Kshatriyas. Although historical examples are found after the early medieval period. Probably there is no example of the self-destruction of Vaishya or Shudra's wife. It has been recommended to burn the Brahmin widows in early memories. But archival evidence of such practice in Brahmin society is minimal. It is clear from the study of the historical audience that this practice was not completely absent in Brahmins, But it was not as widespread and distinct as it was found in the case of Rajputs. Due to being a fighter community, the Rajput people looked for more loyalty and integrity than their women, servants and others. According to a medieval crematorium named Angirus, there is a sati self-sacrifice by Brahmin widows while another Puran has praised it .38
     According to Medhaithi, Sati is a form of suicide which Veda opposes and is forbidden for women. They condemn it while comparing it with 'Shayananag', in which a person kills his enemy with black magic. The culprit is definitively unfavorable to him and his statement is that if the widow is alive then she can do good to her husband by offering a gift to Shraddha, but if she burns in a chita, she commits suicide. He further says that Shruti's religion is a prohibition of suicide, but the Smritikans accepted normal suicides as unfair and sanctioned the Sati method as a specific suicide and recognized it. Barabhatta has strongly opposed Sati method in the book Kadambari. The heroine Mahasweta has justified her not to be a sati on the death of her beloved, and on the other hand, Rati, Pritha, There is also an example of mischief who did not co-operate after the death of his husbands. According to Chanbhatta, the sadistic great mistake made in Sati Pratima despair and Divyaagi is. It does not help the dead person because he goes to heaven or hell according to his acts, Therefore, there is no reunion of both of them, because the unnecessarily married wife goes to hell because hell is reserved for suicide. By surviving, such a widow can do her own good by doing virtuous work and through the charity of Dakshina, she can also benefit from the death of Parlok. Pandit Devanbhatt, another commentator of the twelfth century, has written that Sati Pratytha is a religion of extremely downcast and it can never be recommended. In the 13th century monument, the exploration of Brahmacharya is shown below. According to the Tantric texts Mahanirvaranvantan, the husband who behaved rude with his wife had to fast during the day fasting. The Shakta Tantra has prohibited Sati, because the woman is the form of the Greatest Goddess and if someone burns her with her husband, then she will be awarded the punishment of hell.
      Many important reasons behind the practice of Sati were noble. The ideology of Sannyas was increasing in the society. In this situation, the burning of the woman with her husband was seen as a glorious supreme sacrifice. With the virtue received from Sati, her husband's sin is destroyed and he receives heaven, and he meets his wife there forever. Second, due to the influence of Shakya, Sati Pratna became more popular in India. In doubt, the rite was coming that with the king the queen and other residues were burnt. Third, there is a restriction for ordinary suicides in the Vedas, which means that the Sati method was considered a special suicide which was not prohibited by religion.33
         In the early medieval period, with the development of feudal values, the rule of women becomes hardened by men, and due to this sentiment, social evil, such as Sati Pratva, arises. In this period, only a few widows became sati through extravagant feelings. Their numbers were not so much that they should be forced to be influenced by every widow of the society. In later times, Sati Pradhan got caught up, when the Muslims conquered the country, Hindu widows started feeling insecure, because the Muslim unarmed young women used to catch Hindu widows and raped them. For this reason, incidents of sati have increased in proportion. As well as being a sati, being a matter related to family status, women started becoming sati for social paramountcy. Thus, the work which was very low and occasionally was, now due to the obligation, much more began to be done .40
    Even in Muslim society, the status of women like the Hindus was double standards. Their rights and levels were significantly reduced and they were accepted as dependents on men. In Muslim society, the condition of women of different classes was better than women of other classes. The Muslim rulers had arranged for the Haram in the palace. Where their wives used to reside women and sub-wives of the royal family. There were many slaves and women's servants in his service. In general, the mother of the ruler would receive the honor of the first woman of Haram and after this, the ruler's special wife had a special place. There was also a proper arrangement for the education of women in Haram. The women of Mughal Haram made their special contribution in various fields of contemporary politics and culture. Humayun's wife, Hamida Banu Begum, was a discreet woman who benefited from Humayun and his son, Akbar by his valuable consultations. Akbar's wife, Salima Begum, was a visionary and balanced woman. Noorjahan had a special role in Jahangir's reign. Shah Jahan's key adviser was his wife Mumtaz Mahal and after his death, his place was taken by his daughter Jaira. Introduction of Babur's daughter Gulbadan Banu Begum's literary heritage is derived from his work Humayunnama. Wherever was a poetic poet of high quality. Hamidanu Begum built the tomb of Humayun and Nur Jahan constructed the tomb of Atmad-ud-Daula, which showed knowledge towards his architecture. These two tombs have provided new highlights to Mughal architecture. Noorjahan also influenced contemporary rituals and his mother, Asmat Begum, invented the perfume of the rose. Mumtaz Mahal was there and after his death his place was taken by his daughter Jahanara. Introduction of Babur's daughter Gulbadan Banu Begum's literary heritage is derived from his work Humayunnama. Wherever was a poetic poet of high quality. Hamidanu Begum built the tomb of Humayun and Nur Jahan constructed the tomb of Atmad-ud-Daula, which showed knowledge towards his architecture. These two tombs have provided new highlights to Mughal architecture. Noorjahan also influenced contemporary rituals and his mother, Asmat Begum, invented the perfume of the rose. Mumtaz Mahal was there and after his death his place was taken by his daughter Jahanara. Introduction of Babur's daughter Gulbadan Banu Begum's literary heritage is derived from his work Humayunnama. Wherever was a poetic poet of high quality. Hamidanu Begum built the tomb of Humayun and Nur Jahan constructed the tomb of Atmad-ud-Daula, which showed knowledge towards his architecture. These two tombs have provided new highlights to Mughal architecture. Noorjahan also influenced contemporary rituals and his mother, Asmat Begum, invented the perfume of the rose. Displays per knowledge. These two tombs have provided new highlights to Mughal architecture. Noorjahan also influenced contemporary rituals and his mother, Asmat Begum, invented the perfume of the rose. Displays per knowledge. These two tombs have provided new highlights to Mughal architecture. Noorjahan also influenced contemporary rituals and his mother, Asmat Begum, invented the perfume of the rose.
      High Umavad was calculated in the ruling class, which used to emulate rulers in social and personal life. Like the royal harem, he was also Harman, where his wives, daughters, sub-wives and other women used to reside. All the comforts and facilities were available to women of Umraved. In the Hindu ruling class, there were autonomous rulers, landlords, vassals and Rajput sardars. The life of women of this class was as pleasant and glorious as the women of the Muslim community. Under the middle class, teachers, hakim, astrologers, ordinary rich, middle landlords, salaried state employees and businessmen were involved. The middle class was less prosperous than the upper class, But the condition of Muslim and Hindu women of this class was almost identical and they enjoyed the comforts and facilities. The sculptor farmer and women of small business category were women from middle class. Muslim and Hindu women of this class also supported their husband's business. They had to work at home and outside on two fronts at the same time, but their condition was satisfactory. As far as the poor and poor women of the lower classes are concerned, their condition is pathetic. They used to earn their livelihood by serving high and middle class families.
   Human equality has been accepted in Islam only then all Muslims have been given equal rights. Muhammad sahab accepted the same as the man. On the one hand women have been praised on the one side in the Holy Quran and it has been admitted to build a child character in the family. On the other hand, the Qur'an says that the son always gets priority compared to the daughter, because men are guardians of women and are responsible, because Allah has blessed one another on others. Good women are obedient. Explain the arrogant women, drop them on the bed, and drink them if they do not. This is the wish of God. Elsewhere, "Men are superior to women, male share is equal to two women .42
In both the Hindu and Muslim communities, the birth of a daughter was considered as a miserable event. The daughter's birth was coldly welcomed. Such a condition was not only of the male members of the family, but also the mother and grandmother of the daughter. If Hindu women were to give birth to daughters continuously, then they had to make an atonement. According to James Tod, when a daughter was born in the family, she was eagerly inquired about the relationship with the mother and neither the newborn was welcomed with the greetings. There was little pleasure at the birth of the daughter because the daughters could not make the necessary procedures for the peace of their ancestors and at the same time they were considered to be the reason for unnecessary expenditure. The mother of 43 sons was respected while she was a daughter. Was called 'bura'. Unwanted daughter in India was eligible for mercy. In some families, parents are so frustrated by it Used to go to that girl. If a child was a child, then mother was considered unclean on twenty one days and if she was a child, then this period was extended for one month. There was a strange practice in Jats, when the son was born there, it would have been said that the daughter was born. If the girl was born, it was said that a stone was born.
      In the medieval period Muslim women had some more collective rights than Hindu women. It is mentioned in the Koran that according to what they have earned, their share is according to the Qur'an and the women they have earned is their property. God! In the case of your blessing, you will be pleased that if the share of men is equal to two women or more than two girls, then the share is the sixth part of that amount and if they do not have children and their parents are their heirs, then their The third part of the mother will be This import indicates that the girl's share was considered less by keeping half of the boy. Even then, in the Hindu society, women could not have a right to be called a revolutionary step. It is also noted in this verse that after marriage, the girl will also be entitled to husband's marriage. The 12th verse of Sur-An-Nisa does not make the husband solely the owner of the wife's abandoned property. According to him, if the wife does not have any children, then she will be half of her husband in her husband's house and if she has a child, then husband will be a part of only one quarter.
          Hindu women had no rights in respect to the rights of Samiti. Although the daughters did not have any part in their father's form in the form of daughters, every single unmarried daughter had the right to receive one-fourth of the patriarchs who received her brothers. After death, mothers were shared equally among sons and unmarried daughters. Married daughters only got a little part in respect. By the end of the 12th century - in the whole country, the intention of being the rightful owner of the deceased husband's husband was practically accepted. The woman herself had the right over which she had complete control over it was feminine. By this time, the widening of the area of ​​femininity was encompassed and the rights and privileges of partition were included in it.
    The progress of women's education in the medieval period was slow in the preservation of rulers and rich people. The rulers and other educators tried to promote women's education. Hindu and Muslim women took interest in religious and high classical works. In spite of all this, there was the absence of insulting Hindu women. Whose main reason was perfection and child marriage. This does not mean that there were not enough educational institutions at that time. If the truth was asked, his education was neglected. Describing the ruler of Ennah as a great teacher, Ibn Battuta says that all the ladies of Hanaur had written Koran, There were 23 schools for boys and 13 schools for girls. Sheikh Rijkulah, author of the Waqiat-e-Moustouchi writes that during this period the clean stream of education was flowing like anterior. Women were taught as per the general curriculum and they were taught different arts and science as well.
      Generally, rulers and high-caste people used to train their daughters and sisters in government jobs. Whenever it was necessary, he used to take care of education himself and used to appoint skilled and scholarly teachers of rare education for the specific and general public. It was not a matter of pride for such a situation that there was no system of education for women of different families and girls' education facilities were negligible compared to boys. One of the reasons for this was that the guardians of the girls themselves were undeserving women education and their social obligations and bias were the real obstacles in the path of women education that were progressive and widespread. There was a similar social obligation under which women had to remain locked inside the house wall. Hindu and Muslim women of cultured and upper classes are outsiders and their own family The Burjuga members could not come in front of them. Due to this social compulsion, the parents who are interested in education of women were also deprived of the full education of the women of their own families. Therefore, due to the prevailing social traditions, their intellectual abilities did not develop.
Child marriage was a major obstacle to the education of women in Hindu and Muslim communities, because after marriage, girls did not get the opportunity for education. In such unhealthy social environment, it was impossible for middle-aged women to reach the excellent achievements of literacy. Due to collective illiteracy, society was tightened in the above-mentioned evils. The women of the villagers and the lower classes also had more disadvantages in getting education. They were so sad with the burden of domestic work that they could not get the opportunity to receive education.
     In the medieval period, widely educated female education was an unknown thing. Education was limited to women of the royal and elite classes only. To some extent, women of middle class women were also educated, but as far as the poor and lower-caste women were concerned, they were busy keeping their stomach and did not have the time to do intellectual training. Hindus did not pay attention to the cultivation of women. As a matter of fact, the girls were bound to grow up in illiteracy, whatever little intellectual education they could get was also from their mother. That education was related to many subjects and was given verbally. After receiving primary education 45, especially the middle class girls were able to get very little access to pursue their studies. Although some women from the upper classes were highly skilled in the political and social fields, and active in literary activities,
       The broad circulation of the phenomena in Hindu society came from the influence of Muslim aggression. In Muslim society, the curtain was strictly followed .47 The curtain is an Islamic word which came from the Arabic language. It means flipping or separating. One aspect of the curtain is the trend of the burqa. Burqa is a kind of swarms that women and women of Muslim community used to keep themselves away from men's eyes at certain places. Islam is the gift of Islam in India. Hindu women also began to curtail with the influence of Islam and during the Islamic invasion. NM Jaffar has described the curtain as a religious one for Hindu women. While giving examples of religious texts, he has tried to explain that curtain discontinuation was considered to be condemnable in the Hindu society. In Hindu society, the curtain was compulsorily obeyed .48
      Before the arrival of Muslims, there was lack of curtain practice in India. Hindu women used to cover their faces only by ghunghat. But after the advent of the Muslims, the influence of their culture as a result of their culture got special force and the hard work of the Muslims in the Hindus also became harder than before. Some Muslim rulers promoted the presentation due to fundamentalist policy. So there were some women who presented this challenge. Razia Sultan was probably the first Muslim woman who, wearing a red arm, stood open in front of the public at Chandni Chowk and had demanded justice while revolting against Sultan. Later, after becoming the Sultan of Delhi, he used to sit on a royal throne with a coverless face in the masculine and used to go unkempt between the warlords. On the other hand, Sultan Firoz Shah Tughlaq had promoted the state from the state for the promotion of puradprastha. That first Sultan who had prohibited Muslim women from visiting the maharas located outside of Delhi, so the women of Amiro had stopped getting out of the dolls or the guardians. Despite being the emperor of moderate instincts, Akbar supported the phenomenon. According to Badayuni, if a young woman was found roaming in the streets and markets without a burqa or untouched, she would be sent to the brothel where she used to take prostitution profession. Nurjahan, while refusing the curtain practice, was present in the open court with his husband and ordered the rich in the presence of her husband. In Medieval India, the curtain was strictly adhered to that rich Khushroo, who had moderate views; Who had opposed it in his work called 'Layla Majnu' and mentioned its evils;
     Hindus of the upper classes also strictly adhered to the curtain to maintain their blood purity. The curtain in this class is a measure of respect, in the higher society, The same will be the same for women. The king and the rich ummah used to cover their women completely and use the locked ones. The rigorous adherence of the curtains had increased so much that the sick women of the upper classes could not even see the doctor or doctor. His illness was detected by his body clothes. If a woman is not strictly adhered to the curtain, her husband would immediately divorce her. Hindu Amir did not even embrace the modes of Muslim rulers because they were accustomed to social progress. 49 Mainly for the economic reasons, women of lower caste society did not have to live in the curtain. A large community of farming women did not wear a sheet or specially prepared curtain or burqa and was not isolated. Her hands and feet and faces were kept open. Indian farmers could not have spent more wives. 50 Her hands and feet and faces were kept open. Indian farmers could not have spent more wives. 50 Her hands and feet and faces were kept open. Indian farmers could not have spent more wives. 50
    There was a tradition of having more wives in rich sections of Hindus and Muslims. According to Albaruni, "A Hindu man can have one to four wives, he is not allowed to have more wives but if one of these four wives dies then the valid number of his wives is another marriage for the old Can do. But it is not allowed to go over it. "Nicolò Conte says that the inhabitants of Central India were allowed to have only one wife, but the practice of polygamy except for the Christians spread across India was generally prevailing. In the Vijayanagar empire, the royal family and heroes did not only practice polygamy but also kept large numbers of museums and maids. Among the women living in Rajaprasad, many astrologers, Presbyterian music and dance-prince and King's limbs were rakshaksas. According to Marco Polo, the King had five hundred wives. Talking about the state of Gujarat, Barbosa has cited that Brahman and Bania used to marry only once for one girl and did not marry for the second time.
     This practice was common in Rajputs. King Jaswant Singh had many wives and seven hundred cylinders. Kareer writes that, because Rajput was a free king, he had the freedom to keep any number of wives according to his wish. In reference to the Hindu women of Calicut, they say that any female from any non-Muslim woman was a husband of five, six and seven. Assamese poet Shankardev has discussed polygamy in Shrimad Bhagwat. In one episode, Draupadi has been shown saying that if he left five Pandavas, he would marry Krishna. According to Alburni, the practice of polygamy was practiced in Hindu families of Far Eastern territories. Under the rule, many brothers had only one wife in the settled areas of the area from the Panihari region to the adjacent areas of Kashmir.
     In the medieval period, the Hindu king, the Mughal emperor, the Samant and the wealthy established the harem to give a fulfillment of their rewards. Many of them were keeping a separate department for regular supplies of Sudarsana because of their failure to fulfill their bad sexual desire. At that time, the word 'Haram' was mainly indicative of the number of his total women. In Amir Khusro 'Deobralani-Khijr Khan', the entertaining details of Haram of Alauddin Khilji have been presented. Nicholo Konty and Peiz, while presenting details of Haram of the King of Vijayanagara, wrote that Raja's Haram had a total of 12 thousand women. Raja Bisaldev of Sambhar also married many women. After all, in his Haram, Mahamati, the daughter of Parmar Raja Bhoj of Dhar, had been admitted as his most cherished wife. Manu writes about Mughal Haram that because the woman was the main means of entertainment and entertainment of the Muslims, Therefore, he spent a large amount of money trying to make his hare look attractive without taking into account the caste and religion. He appointed a large number of experienced women as detectives, who received information about the most attractive young women in their empire. There were more than five thousand women in Akbar's Haram. Manirik writes about Shahjahan's love and affection. "It seems that Shah Jahan was concerned about the same thing and that the women should be searched and ashes with him." Which gave them information about the most attractive young women in their empire. There were more than five thousand women in Akbar's Haram. Manirik writes about Shahjahan's love and affection. "It seems that Shah Jahan was concerned about the same thing and that the women should be searched and ashes with him." Which gave them information about the most attractive young women in their empire. There were more than five thousand women in Akbar's Haram. Manirik writes about Shahjahan's love and affection. "It seems that Shah Jahan was concerned about the same thing and that the women should be searched and ashes with him."
Hindu lawmakers suggest that girls should be married in the middle age and the bride and groom should be selected by her parents. In the medieval period, according to the old tradition, the marriage agreement between the boys and the girl was entirely done by the parents and senior members of the family used to be absent. Parents used to take as much care as possible to choose their sons and daughters. Dubois writes that he was never consulted with whom he was getting married. In fact, it was ridiculous to be among the Brahmins because they used to marry their girls only at a very early age. But on the question of marrying their boys and girls on their age, Shudra also did not even dream of consulting her about the interest or sentiments of her boys and girls. Samrat Akbar was on the side that in case of marriage, boys and girls should get certain concessions. Boy your If the king is to be seen beforehand, the king thinks that the consent of the bride-groom and its permission of the parents is absolutely necessary in the marriage contract. Not only that, Akbar appointed two top officials who were called 'Ta-e-Dagi' to investigate the marriage so that the parents of the bride-brides could be done according to their status. [53]
     In the medieval period, the traditions of old men and women of both the young and the small children of the young women were widely practiced in both Hindu and Muslim communities. Such Hindus were endowed with such rallies. He thought that the age of the wife should be one-third of the age of the husband. 54 The ideal marriage was considered to be of equal age to one-third of the age of the girl's age i.e. the 24-year-old man's marriage was 8 years old. Should be with the girl. The 60-year-old widower also married a 6-7 year old girl. According to Manu, "a 30 year old man can marry a girl of 12 years or a 24-year-old man can marry a girl of 8 years." This law prescribed by Manu would have encouraged the practice among the Hindus that the old man The person should marry married women. But the reaction of the girls was that after the marriage to old age, death is inevitable. Older than them They did not get discouraged but started bargaining with the parents of the girls and made weddings by giving enough money. Sometimes it is seen that a child had a marriage relationship with a woman. While discussing this kind of marriage, Vidyapati has given a great expression of expression to the pain of that girl that 'Piya Moor Balak, Hum Nahi Rai' My life is meaningless, because I am completely mature and my husband is an ignorant child. Maybe it is the result of any wrongdoing in my former life. "55 Because I am completely mature and my husband is an ignorant child. Maybe it is the result of any wrongdoing in my former life. "55 Because I am completely mature and my husband is an ignorant child. Maybe it is the result of any wrongdoing in my former life. "55
      Dowry practice was in the middle of the medieval society due to excessive emphasis on homogeneous and congenital marriage. But it was preferred by rich and prosperous people, ordinary people had little to do with this practice. The amount of dowry was dependent on the economic status of the parties and the social status. In that time, the word dowry was used in two meanings, money taken before or on the occasion of a marriage, and secondly, after the marriage was completed, the money taken as gifts, gifts and clusters. In Bengal and Pandya, a strange tradition of dowry was practiced, in which dowry was given to the lynx by the upper side. It may be that there is no other prevalent method of bride-purchase prices prevailing in tribals. Marcopolo has written while describing it, "If a person marries a young girl of his age, then he has to give dowry to the girl's parents." 56
      The incident of purchase of brides for marriage by the lower caste characters and older people of Bihar, Bengal and Uttar Pradesh was common. According to Manuchi, the fact of buying a wife by a husband is also not uncommon. Abul Fazl refuses to be a dowry practice in Brahmins. Akbar believed that divorce with high dashas was banned. In Mughal period, the personal jewelery of the bride and all the items given by the future father-in-law in her marriage were addressed on a document, the personal contact of the same girl was considered. In the event of a widow, she could claim her ownership on it.
          In contrast to the Hindus, the practice of Mehr tradition was instead of dowry in the Muslims. Mehr is the wealth or property which is the wife's right to marry as a result of marriage. According to Shariyat, Mehar is a follower of the husband who is an indication of his respect for his wife. Its main purpose was to control husband's divorce dispute and to make the woman eligible for his care in the event of death or divorce of husband. Meher's money was fixed before or after marriage or at the time of marriage. This money should be at least 10 percent. It could not be reduced, but if the husband wanted it could be increased. If the wife wanted to reduce this money, Could have given to her husband or to share his rights with the officials. The amount of Mehar was chiefly decided keeping in mind the financial condition of the husband. In the later period, the practice of dowry was similar to the Hindus in Hindus.
      According to Alburini, there was no divorced facility in the upper castes in the middle age and nor the separation of marriages. Only after one of them died could they be separated from each other. Nevertheless, among the Hindus, there were rules of divorce in domes, Chandolas and Shudras. Manuchi and Abul Fazal both confirm this. According to Manuchi, "The practice of divorce is found anywhere in India in Brahmin and Rajput castes. In the upper castes, if a wife becomes abandoned, she does not remarry, whereas in small castes both parties are free to remarry. "57
In the Muslim world, the practice of divorce was popular as 'open' and 'mubarat'. An open divorce was initiated by the wife, whereas in the Mubarak, both parties could take the initiative. There could be any reason behind divorce If the husband is separated from sexual intercourse for four months after getting sexual maturity, if the husband or wife is accused of adultery, and for two consecutive years, if the husband is not fed by the wife. In addition to this, the husband can be divorced, even if he is a madman, is suffering from an incurable illness, a prisoner or a cruel person. The Qur'an and Hadith have been told that "the husband can take any action by accusing the wife for incest, unless at least four witnesses do not testify that his wife is an adulteress". Apart from this, Even wife could demand divorce from her husband.
       The killing of daughters in Hindus, especially Rajputs, was very common, because the birth of a girl was seen with great dislike in Rajputs and other warring castes. They used to kill him in some way at the time of his daughter's birth. The main reason for this was that according to their special practice, they had to spend a lot on the occasion of their daughters' marriage. In spite of the strict provisions of caste in the election of the wife, the practice of daughter murder was also started. Even after the marriage of the girl's marriage, it was difficult to find the right person for them. Due to the futile tyrannical rules of caste system, he could not be sworn in his own caste or lineage, whereas the field of election of upper caste was artificially limited. Then they could not even be unmarried, because of this there was considerable dishonesty of the family. Family self esteem,
     It is clear from the quotes from Sati system of contemporary literary works and foreigners that in the medieval times, there was a wide circulation of Sati method in medieval times. Alburini writes that if a woman's husband had died, then she did not marry any other person, either she lived as a widow or used to die with a dead husband. The latter option i.e. the option of burning water with the deceased husband was usually preferred, because the widow was alive until she was alive. As far as the wives of the kings were concerned, whether they habitually or not, Used to burn her with a dead husband. In this, he wanted them to do such unethical work so that they could get a blur on the name of his famous husband. An exception was made in this rule only when the widow was much older and in the case of those widows whose children were born because the mother is responsible for the safety of the child. According to Manuuki, "After the husband's death, a Hindu woman used to have four paths, either she would have died with her husband or adopted a prostitute or stay with her parents or remarry." In it, the second and fourth The path was not generally adopted. It was considered to be a great disrespect for the family that none of her female members preferred staying in the form of a widow instead of burning water with her after her husband's death. If the women refused to go along with her after her dead husband's death,
     Evidence of the practice of Sati Pratishtha in Vijayanagara society is mentioned in both the records and foreign accounts. In an inscription of 1354 CE in the records of Vijayanagara, a female named Malagauda is mentioned as a sati after the death of her husband or accompanying the ascension. In this period, after the death of her husband, Sati was considered a symbol of salvation. There are considerable references to sati or concurrence in Vijayanagarar records, and almost all foreign travelers have mentioned this brutal practice with a great extension. Based on archival evidence, it has been estimated that this practice was limited to heroes and royals only. Duart Barbosa wrote that this practice was not prevalent in Lingayats, Chettis and Brahmans. Stone memorials were set in memory of women who became sati Yet this practice was not theoretically prevalent, Although it was considered honorable. The state's view was not neutral in relation to Sati system. Divorce marriages were free from marriage. Thus, it appears that the state practically did not promote Sati system. 60
       The practice of Sati method was very high in Rajputana. Most Rajput women climbed their husbands' desire for desire or reluctance. On average, every Rajput princess welcomed the opportunity of being a sati and allowed the dead husband not to burn alone. Colonel Todd writes that women of other countries will see the fate of the Rajasthani women full of frightening difficulties. At each stage of life, death is standing to accept them. Fire flames at the time of birth at the time of poison and youth. His safe life is based on uncertainty of war which is never more than twelve months. Because Rajput Sardar habitually married many, so their wives sacrificed a large number of wives after the death of their husband. Ibnbuttuta mentioned Amizhara (Amjaur) in 'Rehala' where he had seen collectively entering the fire in the fire, These women belonged to the Rathod family. Manu writes that she has seen Rajput widows burning with her dead husband many times. It was a large crew, sometimes with 15, 20 and even 30 widows. If the husband had more than one wife from the other than the other, only Patraani was allowed to burn on the deceased husband's chita while the other queens were burning on different worries. After the death of Raja Jai ​​Singh, his Patarni Surendravati had gone to the Chita with the other two queens and masterpieces. After the death of Raja Ratan Singh, Padmavati was satiated with the consent of another queen Naummati. In Mriguti, Kutubin writes that after the death of Rajkumar, Rukmini and Rannivas (84) Chaurasi women had declared death by burning. Articles written on Sati related stones and panels obtained from Rajputana are evident from the fact that the Sati monuments were constructed on a large scale by the Rajputs. Maharana Pratap of Marwar, Maldev, Jaswant Singh, Rai Singh of Bikaner and Bhim Singh of Kota like queens of rulers were enslaved in their husbands' chita.
       In the Mughal period, the Sati Pratyam was founded as a compulsive liar. Instead of spending a terrible life of hunger, hatred and slavery in the family, widows considered it to be worthwhile to suffer the painful death by burning with her in the hope of reuniting with her late husband. In this way it was not unheard of that the Sati method became very common in the medieval Hindu society. Father Masarrat, who came to the court of Akbar, has written that the wives of the famous Brahmins of the upper classes of the Hindus, according to the ancient traditions of their religion, are used for it, that their dead husband's body burns with him. According to Delawale, "women of India" love their husbands so intensely that when their husband dies, he resolves to die with water. "Ibnbuttuta, Manuichi, Pellestart, Bernier Tavernier and Foster almost all the then Foreign travelers have described Sati practice in some way in their travelogue.
     Another form of Sati method which was prevalent in Rajasthan, which was called "Jauhar Partha", was given to the woman by the end of her life without waiting for her husband's death. The difference between Jawahar and Sati was that the possibility of death was the practice of burning only after the death of Jauhar, whereas after the death of Sati husband, there was a practice of self-denial by co-occurrence or ratification. James Tod writes that the fate of the princesses was of terrible hardship. Death in every stage of life was ready to take them in their embrace. The defeat of her husband in a war or the encroachment of a city by the enemy, was an indication for those people that they were worse than the deaths and their terrible threats, which was worse than the death of the princes, this practice was common in the International Wars of Jawhar Rajputs. . When Rajput Sardar or his warrior were disappointed in losing a war campaign,
    When Khaliji Sultan Alauddin Khilji attacked Ranthambore, Rana of the mountain set fire to the peak of the mountain and threw the women and children of his own here and confronted some of his loyal supporters who fought with the enemy and the companions Together with Life Home made. Roy of Compilia made Jauhar at that time when Muhammad bin Tughlaq was his fortress to arrest his rebel Sardar Ghuताātap. According to Ibnbuttu, "Rai burnt a heavy fire and burned his wives, rich wives and all the saints, then with a bare sword for the sword without arms, and with the chieftains selected, they attacked the forces of Sultan and fought and killed them. . "
         The devadasi tradition prevailing in the Middle Ages was the extension of Paramper since ancient times. The Italian tourist Marcopolo has written that parents sometimes used to send their unmarried daughters to the temples of the gods in which they had immense reverence for dancing and singing in the festivals and ceremonies, till they were married Did not happen. The women of Malawar worshiped the statue of Shiva and offered them to their daughter. According to the angel, when Allaudin Bahman Shah captured Karnataka, he had caught four hundred devadasis. During the Rath Yatra in Vijayanagara, there was a fable of the devotees that they sing dance, devotion in the shrine and make the deities happy. In Rajatarangini, there is a description of the presence of Devdasis in the temples of Kashmir.
   Two Arab pilgrims who traveled to India in 1351 AD had recognized the prostitutes of this country as devadasi. He believed that if a woman, who had a desire for a child, had attained her beautiful daughter, she would have taken her near a place known as Bond and dedicated it there. This girl used to reside in a public place when she is a roses. From there, waiting for passers-by to go By determining the price, the body of self dedicated. He handed over the whole amount collected in this manner to the idol priest. In the meantime, Muslim followers also started the practice of giving daughters to their worship places. This practice was called 'untouchables' in Lucknow. They built a mohalla for themselves, the evidence still remains in the name of the untouched street in Lucknow.
    To fulfill his veneration, the practice of worshiping nude in front of the idols is going on since ancient times. This practice has been going on since the 8th century in the Renukomban temple of Chandruti village in Shimoga district of Karnataka. It was a belief in the devotees that by doing this worship all the problems of life are dispelled and the grace of Goddess is received very quickly. The religious legislation has also been that once a person starts nude worship then he must maintain this tradition in his family generation-to-generation. By refusing to practice this, the house will suffer from the crisis, there will be deadly diseases, the cattle will fall and the person will be deaf and deaf. 62
       Devadasi tradition in Orissa is found in Jagannath temple, Konark temple and Lingaraj temple. Devdasis of the Jagannath temple community never show their affiliation in sex - business. Even after becoming a devadasi, she was a virgin. In Orissa Devadasi was called 'Mahari' meaning 'Mohan Nari'. Which was offered to the gods. Describing Maharari, the choreographer Pankaj Charan Das says that such a woman who has conquered the five enemies. After the intrusion of Muslims in Orissa in the 14th century, the Mahari tradition was destroyed. After the invasion of Sultan after 1360 AD, devadasi system was eradicated, because social, Cultural and political environment changed rapidly and women's independence and power loss decreased. The description of the 17th century French tourist vanirar shows that these women were sexually exploited by priests in the name of Lord Jagannath.
     In the medieval period, the number of prostitutes or counties increased considerably. In this group, all the teachers, prostitutes, clerks or patrons were included. 63 In the Oriya society described by Saraladas, the term 'pramada' is used for prostitution. To earn their living, prostitutes offered their bodies to any man, regardless of his age and caste. Brahmin widows had sexual relations with the Shudras; Such widows became excommunicated from society and became prostitutes. Prostitutes were considered an evil in society. They were compared to the girls of the Chandal race. Describing the lustful behavior among the Bengali people, Thaynout says, "Women are miserable and sensual, and young people, especially beautiful and lively strangers, trap their trap and make money."
      Prithviraj Raso is the story of a prostitute named Chitrakha while Vidyapati has described the beautiful prostitutes of Jaunpur in Kirtilata. They write that those prostitutes had only attachment to money, their mockery was unnatural and their beauty was artificial and the vermillion of their forehead seemed unclean. Ibnbattuta has described the market of magazines 'TarvadSukh' in Daulatabad, with great interest. About the prostitutes of Calicut Nicola Conti says that they can be found everywhere. It lives in special houses in all parts of the city. It attracts men with aromatic flavors, ointment, gravy and seduction in their body, beauty and puberty.
    Prostitution in the Delhi Sultanate was largely prevalent. Alauddin Khilji felt quite uneasy with the number of growing prostitutes in Delhi, because some of the prostitutes were married, which helped them reduce their numbers. Amir Khusro has written in the book Khajeen-ul-Futuh, prohibiting the prostitution of Allaudin Khilji and reprimanding prostitutes for their former karmos. The Mughal ruler Jahangir and Shah Jahan were great losers to stay with the people and they encouraged the prostitutes. The composition of 16th century has been mentioned in three quotes of prostitutes in Hitangarini. Gana, Vilacinee and Rupajiva According to Badaiuni, the number of prostitutes in the capital city, Delhi had increased so much that it was impossible to count them. In order to curb prostitution in Lahore city, Akbar fixed a special area in the city for him and named him 'Shatanpuri' and forced all the bad women of the city to live there. Aurangzeb, because of his purest attitude, ordered the prostitutes to either marry or leave the country. But according to Manuuch, the order of the emperor was proved to be a passage, prostitution was at its peak, because Owington writes to Surat that there were many prostitutes and religious people in 1689 AD.
   In the Vijayanagar empire, there was a significant place in the social life of the counters. With reference to four letters in contemporary literature, the relation of these mathematies is mentioned. These groups were divided into two classes, one that was associated with the temples i.e. devadasi and the other who used to live independently. Whether the caste or the community belonged to any caste or community, their caste was one. The women of this class were adequately educated. Most of the fishes were rich and privileged. Poor parents handed their young daughters either to the mathematicians or to give them the bench. The special thing is that these calculations were not seen in the society. All the folks at the public festivals necessarily participated. Both Raja and Samantha were reluctant to contact the mathematicians.
     Child marriage was a major reason behind the rise of prostitutes in the medieval period. When a girl of eight or nine years was a widow, after reaching adulthood, she used to take the business of prostitution for the fullness of her eunuchs. According to Manuchi, there were originally Hindu widows who had lost their cult and fame, then they went to big cities and took up this profession. There were some Hindu women who had come to this profession only in the life of their husbands. The difficult social practice of being sati was also responsible for the increase of prostitutes. Steveninus writes that prostitutes were not considered undiscriminating. There were licensed places in every town where many women of the bad character were kept. Prostitution was an important source of state revenue. Girls named Kanchan were originally girls. Where prostitutes were not there, these girls used to dance.
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9 रामशरण शर्मा, प्रारम्भिक भारत का सामाजिक एवं आर्थिक इतिहास, हिन्दी कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, दिल्ली, 1992, पृ0- 67
10 ए0 एस0 अल्तेकर, द पोजिशन ऑफ वीमेन इन हिन्दू सिविलाइजेशन, बनारस, 1938, पृ0- 81
11 पी0 थॉमस, इंडियन वीमेन्स थ्रू द एसेज, एशिया पब्लिशिंग हाउस, बम्बई,   पृ0- 5
12 पी0 वी0 काणे हिस्ट्री ऑफ धर्मशास्त्र भाग - 2 पृ0 - 604
13 डूबोईस हिन्दू मैनर्स, कस्टम एण्ड सिरेमॉनिज, ऑक्सफोर्ड क्लैरेण्डन प्रेस, द्वितीय संस्करण, 1924, पृ0 - 533
14 एशियाटिक रिसर्चेज, खण्ड - 4, निबन्ध - 15, पृ0 - 218, 220
15 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड -1, 1812, पृ0 - 30
16 कैलाशचन्द्र जैन, प्राचीन सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, भोपाल, 1995 पृ0 - 68-69
17 पी0 वी0 काणे, धर्मशास्त्रों का इतिहास वॉल्यूम- 2, भाग-1, भंडारकर ओरियेंटल रिसर्च इंस्टीट्यूट पूना 1946 पृ0 - 445
18 जी0 एस0 घुर्ये, एंथ्रोपोलॉजिकल सोशियोलॉजिकल पेपर्स, पोपुलर प्रकाशन मुम्बई, 1963, पृ0 - 62
19 के0 एम0 कपाड़िया, मैरेज एण्ड फैमिली इन इंडिया, ऑक्सफोर्ड यूनिवार्सिटी प्रेस, बम्बई, 1966 पृ0 - 140-142
20 राजबली पाण्डेय, हिन्दू संस्कार ए सोशियो रिलिजियस स्टडी ऑफ द हिन्दू सेक्रेमेंन्ट्स विक्रम पब्लिकेशंस, बनारस, 1949, पृ0 - 321 -323
21 ए0 एल0 बाशम, द वंडर्स दैट वाज इंडिया, लंदन, 1954 पृ0 - 65
22 कूपर एलिजाबेथ, द हरम एण्ड द परदा, लंदन, 1915, अध्याय 8, पृ0 - 114
23 जगदीशचन्द्र जैन, लाईफ ऑफ एन्शियेंट इंडिया, 1951, पृ0 - 115
24 राधाकुमुद मुखर्जी, प्राचीन भारत राजकमल प्रकाशन प्रा0 लि0, दिल्ली, 1957, पृ0 - 6
25 शकुन्तला राव शास्त्री, वीमेन इन द वैदिक एज, भारतीय विद्याभवन बम्बई, 1960 पृ0-12
26 प्रभात मुखर्जी, मैन इन इंडिया, जुलाई - सितम्बर 1964, पृ0 - 267
27 ए0 एल0 बाशम, अद्भूत भारत, शिवलाल अग्रवाल एण्ड कम्पनी, आगरा, 1988, पृ0- 149
28 उŸाम काम्बले, देवदासी, (अनु0) किशोर देवसे संवाद प्राकशन, मेरठ, पृ0 - 6
29 रामकृष्ण मिशन इंस्टीट्यूट ऑफ कल्चर, कलकŸा, द कल्चर एण्ड हेरिटेज ऑफ इंडिया, वॉल्यूम - 2 , 1937 पृ0 - 600
30 भारतीय विद्याभवन, द हिस्ट्री ऑफ कल्चर ऑफ द इंडियन पीपुल द स्ट्रगल फॅार द एम्पायर, तृतीय संस्करण, बम्बई , 1979 पृ0 - 495 -96
31 संक्षिप्त महाभारत,खण्ड -1, गीता प्रेस, गोरखपुर, विक्रम संवत् 2026, आदिपर्व पृ0- 59
32 आर0 एम0 दास, वीमेन इन मनु एण्ड हिज सेवेन कमेन्टेटर्स, वाराणसी, 1962, अध्याय -9,  पृ0 - 250
33 जयनारायण पाण्डेय, सिन्धु सभ्यता, प्रामानिक पब्लिकेशन्स, इलाहाबाद 1986, पृ0 - 6
34 आर डब्ल्यू0 फ्रेजर, ब्रिटिश इंडिया तृतीय संस्करण, लंदन, टीफीसर अनवीन प्रेस, 1896 पृ0 - 164
35 पंडिता रमाबाई, द हाई कास्ट हिन्दू वीमेन (अनु0) शंभू जोशी, संवाद प्रकाशन, मेरठ, 2006, पृ0-78
36 डब्ल्यू0 जी0 विल्किन्सन, मॉडर्न हिन्दूइज्म, 1887, कलकŸा डक्कर स्पिक्स एण्ड कम्पनी।
37 अरविन्द शर्मा, सती हिस्टोरिकल एण्ड फेनोमेनी लॉजिक एसेज, मोतीलाल बनारसीदास, दिल्ली 1988 पृ0 - 2
38 दशरथ ओझा, अर्ली चौहान डायनेस्टीज, दिल्ली, 1975, पृ0 - 290
39 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड - 1, 1812, पृ0 - 130
40 पी0 थॉमस, थ्रू द एजेज, एशिया पब्लिशिंग हाउस, न्यूर्याक, 1964, अध्याय - 9, पृ0 - 263
41 कुरआन मजीद (अनु0) मुहम्मद फारुख खॉँ, मकतबा अल हसनात दिल्ली, 1994, क्रम - 4, अन - निसा , आयात - 34, पृ0 - 84
42 के0 एम0 अशरफ, हिन्दुस्तान के निवासियों का जीवन और उनकी परिस्थितियॉँ, शिक्षा मंत्रालय भारत सरकार, 1969, पृ0 - 160
43 सी0 एम0 बक, फेयर एण्ड फेस्टिवल्स ऑफ इंडिया, कलकता, प्रथम संस्करण, पृ0- 51
44 रेखा मिश्र, वीमेन इन मुगल इंडिया (1526-1748), नवम्बर 1967, पृ0 - 12
45 सुशील चन्द्र दŸा, इंडिया पास्ट एण्ड प्रेजेण्ट, लंदन, पृ0 - 177 - 178
46 कल्पना दास गुप्त, वीमेन ऑन द इंडियन सीन, नई दिल्ली, 1967, पृ0 - 78
47 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची विश्वविद्यालय, 1967, पृ0 - 113
48 एम0 एम0 जफ्फर, सम कल्चरल आस्पेक्ट्स ऑफ मुस्लिम रूल इन इंडिया, पृ0 -198 - 99
49 यदुनाथ सरकार, चैतन्याज पिलग्रिमेजेस एण्ड टीचिंग्स, कलकता, 1913 पृ0 - 190
50 एल0 एम0 क्रम्प, द लेडी ऑफ द लोटस, ऑक्सफोर्ड प्रेस, लंदन, 1926   पृ0 - 9
51 यूनेस्को वीमेन एण्ड एडुकेशन, पेरिस, 1953, अध्याय - 1, पृ0 - 58
52 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची, प्रथम संस्करण 1970, पृ0 - 83
53 अबुल फजल, आइन ए अकबरी (ब्लॉक) एशियाटिक सोसायटी ऑफ बंगाल, कलकता, द्वितीय संस्करण 1927 पृ0 -287
54 विलियम वार्ड द व्यू ऑफ हिस्ट्री लिटरेचर एण्ड माइथोलॉजी ऑफ द हिन्दूज, खण्ड - 1, मिशन प्रेस 1818, भाग - 1, अध्याय - 3, पृ0 - 202
55 टी0 सी0 दासगुप्त, आस्पेक्ट्स ऑफ बंगाली सोसायटी फ्रॉम ओल्ड बंगाली लिटरेचर, कलकता विश्वविद्यालय, प्रथम संस्करण पृ0 - 3
56 डॉवरी सिस्टम, विवेकानन्द केन्द्र पत्रिका, अगस्त 1973, पृ0 - 114
57 अहमद शुकरी, मुहम्मडन लॉ ऑफ मैरेज एण्ड डायवोर्स, 1917, पृ0 - 117
58 इशुरीदास, डोमेस्टिक मैनर एण्ड कस्टम ऑफ द नादर्न इंडिया, बनारस, 1866, अध्याय - 12, पृ0 - 153
59 डब्ल्यू0 क्रुक, द पीपुल ऑफ इंडिया, दिल्ली, 1967, पृ0 - 173
60 हरिश्चन्द्र वर्मा, मध्यकालीन भारत खण्ड -1, हिन्दी माध्यम कार्यान्वयन, निदेशालय दिल्ली विश्वविद्यालय, दिल्ली, 1985, पृ0 - 332
61 नागरी प्रचारिणी सभा पत्रिका, विक्रम संवत् 2017, वर्ष - 65, संख्या - 4, में नर्मदेश्वर चतुर्वेदी का आलेख भारत में देवदासी।
62 चन्द्रगुŸा स्टडीज इन द कल्ट ऑफ मंदर गौडेस इन एंशियेन्ट इंडिया, विकास प्रकाशन दिल्ली, 1973, पृ0 - 8-9
63 अफसाना ए - बादशाहाँॅ या तारीख - ए- अफगानी ब्रिटिश संग्रहालय में रखी गई माइक्रोफिल्म की प्रतिलिपि के0 पी0 जयसवाल रिसर्च इंस्टीट्यूट पटना, खण्ड - 2, पृ0 - 2
                             



          सन्दर्भ ग्रन्थों की सूची :-  
1 रेखा कस्तवार, स्त्री चितंन की चुनौतियाँॅ, राजकमल प्रकाशन प्रा0 लि0 दिल्ली, 2006
       प्राक्कथन, पृ0- 9
2 रामशरण शर्मा, प्राचीन भारत का आर्थिक और सामाजिक इतिहास, हिन्दी माध्यम कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, 1992, पृ0 - 85
3 अरविन्द जैन, न्याय क्षेत्रे, अन्याय क्षेत्रे, राजकमल प्रकाशन प्रा0 लि0 दिल्ली 2002, पृ0-15
4 डब्ल्यू0 डब्ल्यू0 विल्सन, व्हेदर वुमेन इन ऐन्शिएेंट इंडिया, पृ0 - 52
5 रामनाथ वेदालंकार, वैदिका नारी, समर्पण शोध संस्थान, नई दिल्ली 1984,पृ0- 24 -25
6 अनामिका का आलेख ‘‘हम पुरबियॉ औरतें और हमारा स्त्री विमर्श ‘‘ हंस, जनवरी -फरवरी 2000 ।
7 कैलाशचन्द्र जैन, प्राचीन भारतीय सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, 1995, भोपाल, पृ0- 68-69
8 रामशरण शर्मा, इंडियाज ऐंशियेन्ट पास्ट, ऑक्सफोर्ड यूनिवर्सिंटी प्रेस, दिल्ली, 2005 पृ0 - 246
9 रामशरण शर्मा, प्रारम्भिक भारत का सामाजिक एवं आर्थिक इतिहास, हिन्दी कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, दिल्ली, 1992, पृ0- 67
10 ए0 एस0 अल्तेकर, द पोजिशन ऑफ वीमेन इन हिन्दू सिविलाइजेशन, बनारस, 1938, पृ0- 81
11 पी0 थॉमस, इंडियन वीमेन्स थ्रू द एसेज, एशिया पब्लिशिंग हाउस, बम्बई,   पृ0- 5
12 पी0 वी0 काणे हिस्ट्री ऑफ धर्मशास्त्र भाग - 2 पृ0 - 604
13 डूबोईस हिन्दू मैनर्स, कस्टम एण्ड सिरेमॉनिज, ऑक्सफोर्ड क्लैरेण्डन प्रेस, द्वितीय संस्करण, 1924, पृ0 - 533
14 एशियाटिक रिसर्चेज, खण्ड - 4, निबन्ध - 15, पृ0 - 218, 220
15 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड -1, 1812, पृ0 - 30
16 कैलाशचन्द्र जैन, प्राचीन सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, भोपाल, 1995 पृ0 - 68-69
17 पी0 वी0 काणे, धर्मशास्त्रों का इतिहास वॉल्यूम- 2, भाग-1, भंडारकर ओरियेंटल रिसर्च इंस्टीट्यूट पूना 1946 पृ0 - 445
18 जी0 एस0 घुर्ये, एंथ्रोपोलॉजिकल सोशियोलॉजिकल पेपर्स, पोपुलर प्रकाशन मुम्बई, 1963, पृ0 - 62
19 के0 एम0 कपाड़िया, मैरेज एण्ड फैमिली इन इंडिया, ऑक्सफोर्ड यूनिवार्सिटी प्रेस, बम्बई, 1966 पृ0 - 140-142
20 राजबली पाण्डेय, हिन्दू संस्कार ए सोशियो रिलिजियस स्टडी ऑफ द हिन्दू सेक्रेमेंन्ट्स विक्रम पब्लिकेशंस, बनारस, 1949, पृ0 - 321 -323
21 ए0 एल0 बाशम, द वंडर्स दैट वाज इंडिया, लंदन, 1954 पृ0 - 65
22 कूपर एलिजाबेथ, द हरम एण्ड द परदा, लंदन, 1915, अध्याय 8, पृ0 - 114
23 जगदीशचन्द्र जैन, लाईफ ऑफ एन्शियेंट इंडिया, 1951, पृ0 - 115
24 राधाकुमुद मुखर्जी, प्राचीन भारत राजकमल प्रकाशन प्रा0 लि0, दिल्ली, 1957, पृ0 - 6
25 शकुन्तला राव शास्त्री, वीमेन इन द वैदिक एज, भारतीय विद्याभवन बम्बई, 1960 पृ0-12
26 प्रभात मुखर्जी, मैन इन इंडिया, जुलाई - सितम्बर 1964, पृ0 - 267
27 ए0 एल0 बाशम, अद्भूत भारत, शिवलाल अग्रवाल एण्ड कम्पनी, आगरा, 1988, पृ0- 149
28 उŸाम काम्बले, देवदासी, (अनु0) किशोर देवसे संवाद प्राकशन, मेरठ, पृ0 - 6
29 रामकृष्ण मिशन इंस्टीट्यूट ऑफ कल्चर, कलकŸा, द कल्चर एण्ड हेरिटेज ऑफ इंडिया, वॉल्यूम - 2 , 1937 पृ0 - 600
30 भारतीय विद्याभवन, द हिस्ट्री ऑफ कल्चर ऑफ द इंडियन पीपुल द स्ट्रगल फॅार द एम्पायर, तृतीय संस्करण, बम्बई , 1979 पृ0 - 495 -96
31 संक्षिप्त महाभारत,खण्ड -1, गीता प्रेस, गोरखपुर, विक्रम संवत् 2026, आदिपर्व पृ0- 59
32 आर0 एम0 दास, वीमेन इन मनु एण्ड हिज सेवेन कमेन्टेटर्स, वाराणसी, 1962, अध्याय -9,  पृ0 - 250
33 जयनारायण पाण्डेय, सिन्धु सभ्यता, प्रामानिक पब्लिकेशन्स, इलाहाबाद 1986, पृ0 - 6
34 आर डब्ल्यू0 फ्रेजर, ब्रिटिश इंडिया तृतीय संस्करण, लंदन, टीफीसर अनवीन प्रेस, 1896 पृ0 - 164
35 पंडिता रमाबाई, द हाई कास्ट हिन्दू वीमेन (अनु0) शंभू जोशी, संवाद प्रकाशन, मेरठ, 2006, पृ0-78
36 डब्ल्यू0 जी0 विल्किन्सन, मॉडर्न हिन्दूइज्म, 1887, कलकŸा डक्कर स्पिक्स एण्ड कम्पनी।
37 अरविन्द शर्मा, सती हिस्टोरिकल एण्ड फेनोमेनी लॉजिक एसेज, मोतीलाल बनारसीदास, दिल्ली 1988 पृ0 - 2
38 दशरथ ओझा, अर्ली चौहान डायनेस्टीज, दिल्ली, 1975, पृ0 - 290
39 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड - 1, 1812, पृ0 - 130
40 पी0 थॉमस, थ्रू द एजेज, एशिया पब्लिशिंग हाउस, न्यूर्याक, 1964, अध्याय - 9, पृ0 - 263
41 कुरआन मजीद (अनु0) मुहम्मद फारुख खॉँ, मकतबा अल हसनात दिल्ली, 1994, क्रम - 4, अन - निसा , आयात - 34, पृ0 - 84
42 के0 एम0 अशरफ, हिन्दुस्तान के निवासियों का जीवन और उनकी परिस्थितियॉँ, शिक्षा मंत्रालय भारत सरकार, 1969, पृ0 - 160
43 सी0 एम0 बक, फेयर एण्ड फेस्टिवल्स ऑफ इंडिया, कलकता, प्रथम संस्करण, पृ0- 51
44 रेखा मिश्र, वीमेन इन मुगल इंडिया (1526-1748), नवम्बर 1967, पृ0 - 12
45 सुशील चन्द्र दŸा, इंडिया पास्ट एण्ड प्रेजेण्ट, लंदन, पृ0 - 177 - 178
46 कल्पना दास गुप्त, वीमेन ऑन द इंडियन सीन, नई दिल्ली, 1967, पृ0 - 78
47 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची विश्वविद्यालय, 1967, पृ0 - 113
48 एम0 एम0 जफ्फर, सम कल्चरल आस्पेक्ट्स ऑफ मुस्लिम रूल इन इंडिया, पृ0 -198 - 99
49 यदुनाथ सरकार, चैतन्याज पिलग्रिमेजेस एण्ड टीचिंग्स, कलकता, 1913 पृ0 - 190
50 एल0 एम0 क्रम्प, द लेडी ऑफ द लोटस, ऑक्सफोर्ड प्रेस, लंदन, 1926   पृ0 - 9
51 यूनेस्को वीमेन एण्ड एडुकेशन, पेरिस, 1953, अध्याय - 1, पृ0 - 58
52 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची, प्रथम संस्करण 1970, पृ0 - 83
53 अबुल फजल, आइन ए अकबरी (ब्लॉक) एशियाटिक सोसायटी ऑफ बंगाल, कलकता, द्वितीय संस्करण 1927 पृ0 -287
54 विलियम वार्ड द व्यू ऑफ हिस्ट्री लिटरेचर एण्ड माइथोलॉजी ऑफ द हिन्दूज, खण्ड - 1, मिशन प्रेस 1818, भाग - 1, अध्याय - 3, पृ0 - 202
55 टी0 सी0 दासगुप्त, आस्पेक्ट्स ऑफ बंगाली सोसायटी फ्रॉम ओल्ड बंगाली लिटरेचर, कलकता विश्वविद्यालय, प्रथम संस्करण पृ0 - 3
56 डॉवरी सिस्टम, विवेकानन्द केन्द्र पत्रिका, अगस्त 1973, पृ0 - 114
57 अहमद शुकरी, मुहम्मडन लॉ ऑफ मैरेज एण्ड डायवोर्स, 1917, पृ0 - 117
58 इशुरीदास, डोमेस्टिक मैनर एण्ड कस्टम ऑफ द नादर्न इंडिया, बनारस, 1866, अध्याय - 12, पृ0 - 153
59 डब्ल्यू0 क्रुक, द पीपुल ऑफ इंडिया, दिल्ली, 1967, पृ0 - 173
60 हरिश्चन्द्र वर्मा, मध्यकालीन भारत खण्ड -1, हिन्दी माध्यम कार्यान्वयन, निदेशालय दिल्ली विश्वविद्यालय, दिल्ली, 1985, पृ0 - 332
61 नागरी प्रचारिणी सभा पत्रिका, विक्रम संवत् 2017, वर्ष - 65, संख्या - 4, में नर्मदेश्वर चतुर्वेदी का आलेख भारत में देवदासी।
62 चन्द्रगुŸा स्टडीज इन द कल्ट ऑफ मंदर गौडेस इन एंशियेन्ट इंडिया, विकास प्रकाशन दिल्ली, 1973, पृ0 - 8-9
63 अफसाना ए - बादशाहाँॅ या तारीख - ए- अफगानी ब्रिटिश संग्रहालय में रखी गई माइक्रोफिल्म की प्रतिलिपि के0 पी0 जयसवाल रिसर्च इंस्टीट्यूट पटना, खण्ड - 2, पृ0 - 2
                             



       सन्दर्भ ग्रन्थों की सूची :-  
1 रेखा कस्तवार, स्त्री चितंन की चुनौतियाँॅ, राजकमल प्रकाशन प्रा0 लि0 दिल्ली, 2006
       प्राक्कथन, पृ0- 9
2 रामशरण शर्मा, प्राचीन भारत का आर्थिक और सामाजिक इतिहास, हिन्दी माध्यम कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, 1992, पृ0 - 85
3 अरविन्द जैन, न्याय क्षेत्रे, अन्याय क्षेत्रे, राजकमल प्रकाशन प्रा0 लि0 दिल्ली 2002, पृ0-15
4 डब्ल्यू0 डब्ल्यू0 विल्सन, व्हेदर वुमेन इन ऐन्शिएेंट इंडिया, पृ0 - 52
5 रामनाथ वेदालंकार, वैदिका नारी, समर्पण शोध संस्थान, नई दिल्ली 1984,पृ0- 24 -25
6 अनामिका का आलेख ‘‘हम पुरबियॉ औरतें और हमारा स्त्री विमर्श ‘‘ हंस, जनवरी -फरवरी 2000 ।
7 कैलाशचन्द्र जैन, प्राचीन भारतीय सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, 1995, भोपाल, पृ0- 68-69
8 रामशरण शर्मा, इंडियाज ऐंशियेन्ट पास्ट, ऑक्सफोर्ड यूनिवर्सिंटी प्रेस, दिल्ली, 2005 पृ0 - 246
9 रामशरण शर्मा, प्रारम्भिक भारत का सामाजिक एवं आर्थिक इतिहास, हिन्दी कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, दिल्ली, 1992, पृ0- 67
10 ए0 एस0 अल्तेकर, द पोजिशन ऑफ वीमेन इन हिन्दू सिविलाइजेशन, बनारस, 1938, पृ0- 81
11 पी0 थॉमस, इंडियन वीमेन्स थ्रू द एसेज, एशिया पब्लिशिंग हाउस, बम्बई,   पृ0- 5
12 पी0 वी0 काणे हिस्ट्री ऑफ धर्मशास्त्र भाग - 2 पृ0 - 604
13 डूबोईस हिन्दू मैनर्स, कस्टम एण्ड सिरेमॉनिज, ऑक्सफोर्ड क्लैरेण्डन प्रेस, द्वितीय संस्करण, 1924, पृ0 - 533
14 एशियाटिक रिसर्चेज, खण्ड - 4, निबन्ध - 15, पृ0 - 218, 220
15 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड -1, 1812, पृ0 - 30
16 कैलाशचन्द्र जैन, प्राचीन सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, भोपाल, 1995 पृ0 - 68-69
17 पी0 वी0 काणे, धर्मशास्त्रों का इतिहास वॉल्यूम- 2, भाग-1, भंडारकर ओरियेंटल रिसर्च इंस्टीट्यूट पूना 1946 पृ0 - 445
18 जी0 एस0 घुर्ये, एंथ्रोपोलॉजिकल सोशियोलॉजिकल पेपर्स, पोपुलर प्रकाशन मुम्बई, 1963, पृ0 - 62
19 के0 एम0 कपाड़िया, मैरेज एण्ड फैमिली इन इंडिया, ऑक्सफोर्ड यूनिवार्सिटी प्रेस, बम्बई, 1966 पृ0 - 140-142
20 राजबली पाण्डेय, हिन्दू संस्कार ए सोशियो रिलिजियस स्टडी ऑफ द हिन्दू सेक्रेमेंन्ट्स विक्रम पब्लिकेशंस, बनारस, 1949, पृ0 - 321 -323
21 ए0 एल0 बाशम, द वंडर्स दैट वाज इंडिया, लंदन, 1954 पृ0 - 65
22 कूपर एलिजाबेथ, द हरम एण्ड द परदा, लंदन, 1915, अध्याय 8, पृ0 - 114
23 जगदीशचन्द्र जैन, लाईफ ऑफ एन्शियेंट इंडिया, 1951, पृ0 - 115
24 राधाकुमुद मुखर्जी, प्राचीन भारत राजकमल प्रकाशन प्रा0 लि0, दिल्ली, 1957, पृ0 - 6
25 शकुन्तला राव शास्त्री, वीमेन इन द वैदिक एज, भारतीय विद्याभवन बम्बई, 1960 पृ0-12
26 प्रभात मुखर्जी, मैन इन इंडिया, जुलाई - सितम्बर 1964, पृ0 - 267
27 ए0 एल0 बाशम, अद्भूत भारत, शिवलाल अग्रवाल एण्ड कम्पनी, आगरा, 1988, पृ0- 149
28 उŸाम काम्बले, देवदासी, (अनु0) किशोर देवसे संवाद प्राकशन, मेरठ, पृ0 - 6
29 रामकृष्ण मिशन इंस्टीट्यूट ऑफ कल्चर, कलकŸा, द कल्चर एण्ड हेरिटेज ऑफ इंडिया, वॉल्यूम - 2 , 1937 पृ0 - 600
30 भारतीय विद्याभवन, द हिस्ट्री ऑफ कल्चर ऑफ द इंडियन पीपुल द स्ट्रगल फॅार द एम्पायर, तृतीय संस्करण, बम्बई , 1979 पृ0 - 495 -96
31 संक्षिप्त महाभारत,खण्ड -1, गीता प्रेस, गोरखपुर, विक्रम संवत् 2026, आदिपर्व पृ0- 59
32 आर0 एम0 दास, वीमेन इन मनु एण्ड हिज सेवेन कमेन्टेटर्स, वाराणसी, 1962, अध्याय -9,  पृ0 - 250
33 जयनारायण पाण्डेय, सिन्धु सभ्यता, प्रामानिक पब्लिकेशन्स, इलाहाबाद 1986, पृ0 - 6
34 आर डब्ल्यू0 फ्रेजर, ब्रिटिश इंडिया तृतीय संस्करण, लंदन, टीफीसर अनवीन प्रेस, 1896 पृ0 - 164
35 पंडिता रमाबाई, द हाई कास्ट हिन्दू वीमेन (अनु0) शंभू जोशी, संवाद प्रकाशन, मेरठ, 2006, पृ0-78
36 डब्ल्यू0 जी0 विल्किन्सन, मॉडर्न हिन्दूइज्म, 1887, कलकŸा डक्कर स्पिक्स एण्ड कम्पनी।
37 अरविन्द शर्मा, सती हिस्टोरिकल एण्ड फेनोमेनी लॉजिक एसेज, मोतीलाल बनारसीदास, दिल्ली 1988 पृ0 - 2
38 दशरथ ओझा, अर्ली चौहान डायनेस्टीज, दिल्ली, 1975, पृ0 - 290
39 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड - 1, 1812, पृ0 - 130
40 पी0 थॉमस, थ्रू द एजेज, एशिया पब्लिशिंग हाउस, न्यूर्याक, 1964, अध्याय - 9, पृ0 - 263
41 कुरआन मजीद (अनु0) मुहम्मद फारुख खॉँ, मकतबा अल हसनात दिल्ली, 1994, क्रम - 4, अन - निसा , आयात - 34, पृ0 - 84
42 के0 एम0 अशरफ, हिन्दुस्तान के निवासियों का जीवन और उनकी परिस्थितियॉँ, शिक्षा मंत्रालय भारत सरकार, 1969, पृ0 - 160
43 सी0 एम0 बक, फेयर एण्ड फेस्टिवल्स ऑफ इंडिया, कलकता, प्रथम संस्करण, पृ0- 51
44 रेखा मिश्र, वीमेन इन मुगल इंडिया (1526-1748), नवम्बर 1967, पृ0 - 12
45 सुशील चन्द्र दŸा, इंडिया पास्ट एण्ड प्रेजेण्ट, लंदन, पृ0 - 177 - 178
46 कल्पना दास गुप्त, वीमेन ऑन द इंडियन सीन, नई दिल्ली, 1967, पृ0 - 78
47 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची विश्वविद्यालय, 1967, पृ0 - 113
48 एम0 एम0 जफ्फर, सम कल्चरल आस्पेक्ट्स ऑफ मुस्लिम रूल इन इंडिया, पृ0 -198 - 99
49 यदुनाथ सरकार, चैतन्याज पिलग्रिमेजेस एण्ड टीचिंग्स, कलकता, 1913 पृ0 - 190
50 एल0 एम0 क्रम्प, द लेडी ऑफ द लोटस, ऑक्सफोर्ड प्रेस, लंदन, 1926   पृ0 - 9
51 यूनेस्को वीमेन एण्ड एडुकेशन, पेरिस, 1953, अध्याय - 1, पृ0 - 58
52 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची, प्रथम संस्करण 1970, पृ0 - 83
53 अबुल फजल, आइन ए अकबरी (ब्लॉक) एशियाटिक सोसायटी ऑफ बंगाल, कलकता, द्वितीय संस्करण 1927 पृ0 -287
54 विलियम वार्ड द व्यू ऑफ हिस्ट्री लिटरेचर एण्ड माइथोलॉजी ऑफ द हिन्दूज, खण्ड - 1, मिशन प्रेस 1818, भाग - 1, अध्याय - 3, पृ0 - 202
55 टी0 सी0 दासगुप्त, आस्पेक्ट्स ऑफ बंगाली सोसायटी फ्रॉम ओल्ड बंगाली लिटरेचर, कलकता विश्वविद्यालय, प्रथम संस्करण पृ0 - 3
56 डॉवरी सिस्टम, विवेकानन्द केन्द्र पत्रिका, अगस्त 1973, पृ0 - 114
57 अहमद शुकरी, मुहम्मडन लॉ ऑफ मैरेज एण्ड डायवोर्स, 1917, पृ0 - 117
58 इशुरीदास, डोमेस्टिक मैनर एण्ड कस्टम ऑफ द नादर्न इंडिया, बनारस, 1866, अध्याय - 12, पृ0 - 153
59 डब्ल्यू0 क्रुक, द पीपुल ऑफ इंडिया, दिल्ली, 1967, पृ0 - 173
60 हरिश्चन्द्र वर्मा, मध्यकालीन भारत खण्ड -1, हिन्दी माध्यम कार्यान्वयन, निदेशालय दिल्ली विश्वविद्यालय, दिल्ली, 1985, पृ0 - 332
61 नागरी प्रचारिणी सभा पत्रिका, विक्रम संवत् 2017, वर्ष - 65, संख्या - 4, में नर्मदेश्वर चतुर्वेदी का आलेख भारत में देवदासी।
62 चन्द्रगुŸा स्टडीज इन द कल्ट ऑफ मंदर गौडेस इन एंशियेन्ट इंडिया, विकास प्रकाशन दिल्ली, 1973, पृ0 - 8-9
63 अफसाना ए - बादशाहाँॅ या तारीख - ए- अफगानी ब्रिटिश संग्रहालय में रखी गई माइक्रोफिल्म की प्रतिलिपि के0 पी0 जयसवाल रिसर्च इंस्टीट्यूट पटना, खण्ड - 2, पृ0 - 2
                             






    सन्दर्भ ग्रन्थों की सूची :-  
1 रेखा कस्तवार, स्त्री चितंन की चुनौतियाँॅ, राजकमल प्रकाशन प्रा0 लि0 दिल्ली, 2006
       प्राक्कथन, पृ0- 9
2 रामशरण शर्मा, प्राचीन भारत का आर्थिक और सामाजिक इतिहास, हिन्दी माध्यम कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, 1992, पृ0 - 85
3 अरविन्द जैन, न्याय क्षेत्रे, अन्याय क्षेत्रे, राजकमल प्रकाशन प्रा0 लि0 दिल्ली 2002, पृ0-15
4 डब्ल्यू0 डब्ल्यू0 विल्सन, व्हेदर वुमेन इन ऐन्शिएेंट इंडिया, पृ0 - 52
5 रामनाथ वेदालंकार, वैदिका नारी, समर्पण शोध संस्थान, नई दिल्ली 1984,पृ0- 24 -25
6 अनामिका का आलेख ‘‘हम पुरबियॉ औरतें और हमारा स्त्री विमर्श ‘‘ हंस, जनवरी -फरवरी 2000 ।
7 कैलाशचन्द्र जैन, प्राचीन भारतीय सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, 1995, भोपाल, पृ0- 68-69
8 रामशरण शर्मा, इंडियाज ऐंशियेन्ट पास्ट, ऑक्सफोर्ड यूनिवर्सिंटी प्रेस, दिल्ली, 2005 पृ0 - 246
9 रामशरण शर्मा, प्रारम्भिक भारत का सामाजिक एवं आर्थिक इतिहास, हिन्दी कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, दिल्ली, 1992, पृ0- 67
10 ए0 एस0 अल्तेकर, द पोजिशन ऑफ वीमेन इन हिन्दू सिविलाइजेशन, बनारस, 1938, पृ0- 81
11 पी0 थॉमस, इंडियन वीमेन्स थ्रू द एसेज, एशिया पब्लिशिंग हाउस, बम्बई,   पृ0- 5
12 पी0 वी0 काणे हिस्ट्री ऑफ धर्मशास्त्र भाग - 2 पृ0 - 604
13 डूबोईस हिन्दू मैनर्स, कस्टम एण्ड सिरेमॉनिज, ऑक्सफोर्ड क्लैरेण्डन प्रेस, द्वितीय संस्करण, 1924, पृ0 - 533
14 एशियाटिक रिसर्चेज, खण्ड - 4, निबन्ध - 15, पृ0 - 218, 220
15 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड -1, 1812, पृ0 - 30
16 कैलाशचन्द्र जैन, प्राचीन सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, भोपाल, 1995 पृ0 - 68-69
17 पी0 वी0 काणे, धर्मशास्त्रों का इतिहास वॉल्यूम- 2, भाग-1, भंडारकर ओरियेंटल रिसर्च इंस्टीट्यूट पूना 1946 पृ0 - 445
18 जी0 एस0 घुर्ये, एंथ्रोपोलॉजिकल सोशियोलॉजिकल पेपर्स, पोपुलर प्रकाशन मुम्बई, 1963, पृ0 - 62
19 के0 एम0 कपाड़िया, मैरेज एण्ड फैमिली इन इंडिया, ऑक्सफोर्ड यूनिवार्सिटी प्रेस, बम्बई, 1966 पृ0 - 140-142
20 राजबली पाण्डेय, हिन्दू संस्कार ए सोशियो रिलिजियस स्टडी ऑफ द हिन्दू सेक्रेमेंन्ट्स विक्रम पब्लिकेशंस, बनारस, 1949, पृ0 - 321 -323
21 ए0 एल0 बाशम, द वंडर्स दैट वाज इंडिया, लंदन, 1954 पृ0 - 65
22 कूपर एलिजाबेथ, द हरम एण्ड द परदा, लंदन, 1915, अध्याय 8, पृ0 - 114
23 जगदीशचन्द्र जैन, लाईफ ऑफ एन्शियेंट इंडिया, 1951, पृ0 - 115
24 राधाकुमुद मुखर्जी, प्राचीन भारत राजकमल प्रकाशन प्रा0 लि0, दिल्ली, 1957, पृ0 - 6
25 शकुन्तला राव शास्त्री, वीमेन इन द वैदिक एज, भारतीय विद्याभवन बम्बई, 1960 पृ0-12
26 प्रभात मुखर्जी, मैन इन इंडिया, जुलाई - सितम्बर 1964, पृ0 - 267
27 ए0 एल0 बाशम, अद्भूत भारत, शिवलाल अग्रवाल एण्ड कम्पनी, आगरा, 1988, पृ0- 149
28 उŸाम काम्बले, देवदासी, (अनु0) किशोर देवसे संवाद प्राकशन, मेरठ, पृ0 - 6
29 रामकृष्ण मिशन इंस्टीट्यूट ऑफ कल्चर, कलकŸा, द कल्चर एण्ड हेरिटेज ऑफ इंडिया, वॉल्यूम - 2 , 1937 पृ0 - 600
30 भारतीय विद्याभवन, द हिस्ट्री ऑफ कल्चर ऑफ द इंडियन पीपुल द स्ट्रगल फॅार द एम्पायर, तृतीय संस्करण, बम्बई , 1979 पृ0 - 495 -96
31 संक्षिप्त महाभारत,खण्ड -1, गीता प्रेस, गोरखपुर, विक्रम संवत् 2026, आदिपर्व पृ0- 59
32 आर0 एम0 दास, वीमेन इन मनु एण्ड हिज सेवेन कमेन्टेटर्स, वाराणसी, 1962, अध्याय -9,  पृ0 - 250
33 जयनारायण पाण्डेय, सिन्धु सभ्यता, प्रामानिक पब्लिकेशन्स, इलाहाबाद 1986, पृ0 - 6
34 आर डब्ल्यू0 फ्रेजर, ब्रिटिश इंडिया तृतीय संस्करण, लंदन, टीफीसर अनवीन प्रेस, 1896 पृ0 - 164
35 पंडिता रमाबाई, द हाई कास्ट हिन्दू वीमेन (अनु0) शंभू जोशी, संवाद प्रकाशन, मेरठ, 2006, पृ0-78
36 डब्ल्यू0 जी0 विल्किन्सन, मॉडर्न हिन्दूइज्म, 1887, कलकŸा डक्कर स्पिक्स एण्ड कम्पनी।
37 अरविन्द शर्मा, सती हिस्टोरिकल एण्ड फेनोमेनी लॉजिक एसेज, मोतीलाल बनारसीदास, दिल्ली 1988 पृ0 - 2
38 दशरथ ओझा, अर्ली चौहान डायनेस्टीज, दिल्ली, 1975, पृ0 - 290
39 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड - 1, 1812, पृ0 - 130
40 पी0 थॉमस, थ्रू द एजेज, एशिया पब्लिशिंग हाउस, न्यूर्याक, 1964, अध्याय - 9, पृ0 - 263
41 कुरआन मजीद (अनु0) मुहम्मद फारुख खॉँ, मकतबा अल हसनात दिल्ली, 1994, क्रम - 4, अन - निसा , आयात - 34, पृ0 - 84
42 के0 एम0 अशरफ, हिन्दुस्तान के निवासियों का जीवन और उनकी परिस्थितियॉँ, शिक्षा मंत्रालय भारत सरकार, 1969, पृ0 - 160
43 सी0 एम0 बक, फेयर एण्ड फेस्टिवल्स ऑफ इंडिया, कलकता, प्रथम संस्करण, पृ0- 51
44 रेखा मिश्र, वीमेन इन मुगल इंडिया (1526-1748), नवम्बर 1967, पृ0 - 12
45 सुशील चन्द्र दŸा, इंडिया पास्ट एण्ड प्रेजेण्ट, लंदन, पृ0 - 177 - 178
46 कल्पना दास गुप्त, वीमेन ऑन द इंडियन सीन, नई दिल्ली, 1967, पृ0 - 78
47 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची विश्वविद्यालय, 1967, पृ0 - 113
48 एम0 एम0 जफ्फर, सम कल्चरल आस्पेक्ट्स ऑफ मुस्लिम रूल इन इंडिया, पृ0 -198 - 99
49 यदुनाथ सरकार, चैतन्याज पिलग्रिमेजेस एण्ड टीचिंग्स, कलकता, 1913 पृ0 - 190
50 एल0 एम0 क्रम्प, द लेडी ऑफ द लोटस, ऑक्सफोर्ड प्रेस, लंदन, 1926   पृ0 - 9
51 यूनेस्को वीमेन एण्ड एडुकेशन, पेरिस, 1953, अध्याय - 1, पृ0 - 58
52 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची, प्रथम संस्करण 1970, पृ0 - 83
53 अबुल फजल, आइन ए अकबरी (ब्लॉक) एशियाटिक सोसायटी ऑफ बंगाल, कलकता, द्वितीय संस्करण 1927 पृ0 -287
54 विलियम वार्ड द व्यू ऑफ हिस्ट्री लिटरेचर एण्ड माइथोलॉजी ऑफ द हिन्दूज, खण्ड - 1, मिशन प्रेस 1818, भाग - 1, अध्याय - 3, पृ0 - 202
55 टी0 सी0 दासगुप्त, आस्पेक्ट्स ऑफ बंगाली सोसायटी फ्रॉम ओल्ड बंगाली लिटरेचर, कलकता विश्वविद्यालय, प्रथम संस्करण पृ0 - 3
56 डॉवरी सिस्टम, विवेकानन्द केन्द्र पत्रिका, अगस्त 1973, पृ0 - 114
57 अहमद शुकरी, मुहम्मडन लॉ ऑफ मैरेज एण्ड डायवोर्स, 1917, पृ0 - 117
58 इशुरीदास, डोमेस्टिक मैनर एण्ड कस्टम ऑफ द नादर्न इंडिया, बनारस, 1866, अध्याय - 12, पृ0 - 153
59 डब्ल्यू0 क्रुक, द पीपुल ऑफ इंडिया, दिल्ली, 1967, पृ0 - 173
60 हरिश्चन्द्र वर्मा, मध्यकालीन भारत खण्ड -1, हिन्दी माध्यम कार्यान्वयन, निदेशालय दिल्ली विश्वविद्यालय, दिल्ली, 1985, पृ0 - 332
61 नागरी प्रचारिणी सभा पत्रिका, विक्रम संवत् 2017, वर्ष - 65, संख्या - 4, में नर्मदेश्वर चतुर्वेदी का आलेख भारत में देवदासी।
62 चन्द्रगुŸा स्टडीज इन द कल्ट ऑफ मंदर गौडेस इन एंशियेन्ट इंडिया, विकास प्रकाशन दिल्ली, 1973, पृ0 - 8-9
63 अफसाना ए - बादशाहाँॅ या तारीख - ए- अफगानी ब्रिटिश संग्रहालय में रखी गई माइक्रोफिल्म की प्रतिलिपि के0 पी0 जयसवाल रिसर्च इंस्टीट्यूट पटना, खण्ड - 2, पृ0 - 2
                             




सन्दर्भ ग्रन्थों की सूची :-  
1 रेखा कस्तवार, स्त्री चितंन की चुनौतियाँॅ, राजकमल प्रकाशन प्रा0 लि0 दिल्ली, 2006
       प्राक्कथन, पृ0- 9
2 रामशरण शर्मा, प्राचीन भारत का आर्थिक और सामाजिक इतिहास, हिन्दी माध्यम कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, 1992, पृ0 - 85
3 अरविन्द जैन, न्याय क्षेत्रे, अन्याय क्षेत्रे, राजकमल प्रकाशन प्रा0 लि0 दिल्ली 2002, पृ0-15
4 डब्ल्यू0 डब्ल्यू0 विल्सन, व्हेदर वुमेन इन ऐन्शिएेंट इंडिया, पृ0 - 52
5 रामनाथ वेदालंकार, वैदिका नारी, समर्पण शोध संस्थान, नई दिल्ली 1984,पृ0- 24 -25
6 अनामिका का आलेख ‘‘हम पुरबियॉ औरतें और हमारा स्त्री विमर्श ‘‘ हंस, जनवरी -फरवरी 2000 ।
7 कैलाशचन्द्र जैन, प्राचीन भारतीय सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, 1995, भोपाल, पृ0- 68-69
8 रामशरण शर्मा, इंडियाज ऐंशियेन्ट पास्ट, ऑक्सफोर्ड यूनिवर्सिंटी प्रेस, दिल्ली, 2005 पृ0 - 246
9 रामशरण शर्मा, प्रारम्भिक भारत का सामाजिक एवं आर्थिक इतिहास, हिन्दी कार्यान्वयन निदेशालय, दिल्ली विश्वविद्यालय, दिल्ली, 1992, पृ0- 67
10 ए0 एस0 अल्तेकर, द पोजिशन ऑफ वीमेन इन हिन्दू सिविलाइजेशन, बनारस, 1938, पृ0- 81
11 पी0 थॉमस, इंडियन वीमेन्स थ्रू द एसेज, एशिया पब्लिशिंग हाउस, बम्बई,   पृ0- 5
12 पी0 वी0 काणे हिस्ट्री ऑफ धर्मशास्त्र भाग - 2 पृ0 - 604
13 डूबोईस हिन्दू मैनर्स, कस्टम एण्ड सिरेमॉनिज, ऑक्सफोर्ड क्लैरेण्डन प्रेस, द्वितीय संस्करण, 1924, पृ0 - 533
14 एशियाटिक रिसर्चेज, खण्ड - 4, निबन्ध - 15, पृ0 - 218, 220
15 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड -1, 1812, पृ0 - 30
16 कैलाशचन्द्र जैन, प्राचीन सामाजिक एवं आर्थिक संस्थाएॅँ, मध्यप्रदेश हिन्दी ग्रंथ अकादमी, भोपाल, 1995 पृ0 - 68-69
17 पी0 वी0 काणे, धर्मशास्त्रों का इतिहास वॉल्यूम- 2, भाग-1, भंडारकर ओरियेंटल रिसर्च इंस्टीट्यूट पूना 1946 पृ0 - 445
18 जी0 एस0 घुर्ये, एंथ्रोपोलॉजिकल सोशियोलॉजिकल पेपर्स, पोपुलर प्रकाशन मुम्बई, 1963, पृ0 - 62
19 के0 एम0 कपाड़िया, मैरेज एण्ड फैमिली इन इंडिया, ऑक्सफोर्ड यूनिवार्सिटी प्रेस, बम्बई, 1966 पृ0 - 140-142
20 राजबली पाण्डेय, हिन्दू संस्कार ए सोशियो रिलिजियस स्टडी ऑफ द हिन्दू सेक्रेमेंन्ट्स विक्रम पब्लिकेशंस, बनारस, 1949, पृ0 - 321 -323
21 ए0 एल0 बाशम, द वंडर्स दैट वाज इंडिया, लंदन, 1954 पृ0 - 65
22 कूपर एलिजाबेथ, द हरम एण्ड द परदा, लंदन, 1915, अध्याय 8, पृ0 - 114
23 जगदीशचन्द्र जैन, लाईफ ऑफ एन्शियेंट इंडिया, 1951, पृ0 - 115
24 राधाकुमुद मुखर्जी, प्राचीन भारत राजकमल प्रकाशन प्रा0 लि0, दिल्ली, 1957, पृ0 - 6
25 शकुन्तला राव शास्त्री, वीमेन इन द वैदिक एज, भारतीय विद्याभवन बम्बई, 1960 पृ0-12
26 प्रभात मुखर्जी, मैन इन इंडिया, जुलाई - सितम्बर 1964, पृ0 - 267
27 ए0 एल0 बाशम, अद्भूत भारत, शिवलाल अग्रवाल एण्ड कम्पनी, आगरा, 1988, पृ0- 149
28 उŸाम काम्बले, देवदासी, (अनु0) किशोर देवसे संवाद प्राकशन, मेरठ, पृ0 - 6
29 रामकृष्ण मिशन इंस्टीट्यूट ऑफ कल्चर, कलकŸा, द कल्चर एण्ड हेरिटेज ऑफ इंडिया, वॉल्यूम - 2 , 1937 पृ0 - 600
30 भारतीय विद्याभवन, द हिस्ट्री ऑफ कल्चर ऑफ द इंडियन पीपुल द स्ट्रगल फॅार द एम्पायर, तृतीय संस्करण, बम्बई , 1979 पृ0 - 495 -96
31 संक्षिप्त महाभारत,खण्ड -1, गीता प्रेस, गोरखपुर, विक्रम संवत् 2026, आदिपर्व पृ0- 59
32 आर0 एम0 दास, वीमेन इन मनु एण्ड हिज सेवेन कमेन्टेटर्स, वाराणसी, 1962, अध्याय -9,  पृ0 - 250
33 जयनारायण पाण्डेय, सिन्धु सभ्यता, प्रामानिक पब्लिकेशन्स, इलाहाबाद 1986, पृ0 - 6
34 आर डब्ल्यू0 फ्रेजर, ब्रिटिश इंडिया तृतीय संस्करण, लंदन, टीफीसर अनवीन प्रेस, 1896 पृ0 - 164
35 पंडिता रमाबाई, द हाई कास्ट हिन्दू वीमेन (अनु0) शंभू जोशी, संवाद प्रकाशन, मेरठ, 2006, पृ0-78
36 डब्ल्यू0 जी0 विल्किन्सन, मॉडर्न हिन्दूइज्म, 1887, कलकŸा डक्कर स्पिक्स एण्ड कम्पनी।
37 अरविन्द शर्मा, सती हिस्टोरिकल एण्ड फेनोमेनी लॉजिक एसेज, मोतीलाल बनारसीदास, दिल्ली 1988 पृ0 - 2
38 दशरथ ओझा, अर्ली चौहान डायनेस्टीज, दिल्ली, 1975, पृ0 - 290
39 अलेक्जेण्डर डो, हिस्ट्री ऑफ हिन्दुस्तान, खण्ड - 1, 1812, पृ0 - 130
40 पी0 थॉमस, थ्रू द एजेज, एशिया पब्लिशिंग हाउस, न्यूर्याक, 1964, अध्याय - 9, पृ0 - 263
41 कुरआन मजीद (अनु0) मुहम्मद फारुख खॉँ, मकतबा अल हसनात दिल्ली, 1994, क्रम - 4, अन - निसा , आयात - 34, पृ0 - 84
42 के0 एम0 अशरफ, हिन्दुस्तान के निवासियों का जीवन और उनकी परिस्थितियॉँ, शिक्षा मंत्रालय भारत सरकार, 1969, पृ0 - 160
43 सी0 एम0 बक, फेयर एण्ड फेस्टिवल्स ऑफ इंडिया, कलकता, प्रथम संस्करण, पृ0- 51
44 रेखा मिश्र, वीमेन इन मुगल इंडिया (1526-1748), नवम्बर 1967, पृ0 - 12
45 सुशील चन्द्र दŸा, इंडिया पास्ट एण्ड प्रेजेण्ट, लंदन, पृ0 - 177 - 178
46 कल्पना दास गुप्त, वीमेन ऑन द इंडियन सीन, नई दिल्ली, 1967, पृ0 - 78
47 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची विश्वविद्यालय, 1967, पृ0 - 113
48 एम0 एम0 जफ्फर, सम कल्चरल आस्पेक्ट्स ऑफ मुस्लिम रूल इन इंडिया, पृ0 -198 - 99
49 यदुनाथ सरकार, चैतन्याज पिलग्रिमेजेस एण्ड टीचिंग्स, कलकता, 1913 पृ0 - 190
50 एल0 एम0 क्रम्प, द लेडी ऑफ द लोटस, ऑक्सफोर्ड प्रेस, लंदन, 1926   पृ0 - 9
51 यूनेस्को वीमेन एण्ड एडुकेशन, पेरिस, 1953, अध्याय - 1, पृ0 - 58
52 एम0 ए0 रहीम, सोशल एण्ड कल्चरल हिस्ट्री ऑफ बंगाल, कराची, प्रथम संस्करण 1970, पृ0 - 83
53 अबुल फजल, आइन ए अकबरी (ब्लॉक) एशियाटिक सोसायटी ऑफ बंगाल, कलकता, द्वितीय संस्करण 1927 पृ0 -287
54 विलियम वार्ड द व्यू ऑफ हिस्ट्री लिटरेचर एण्ड माइथोलॉजी ऑफ द हिन्दूज, खण्ड - 1, मिशन प्रेस 1818, भाग - 1, अध्याय - 3, पृ0 - 202
55 टी0 सी0 दासगुप्त, आस्पेक्ट्स ऑफ बंगाली सोसायटी फ्रॉम ओल्ड बंगाली लिटरेचर, कलकता विश्वविद्यालय, प्रथम संस्करण पृ0 - 3
56 डॉवरी सिस्टम, विवेकानन्द केन्द्र पत्रिका, अगस्त 1973, पृ0 - 114
57 अहमद शुकरी, मुहम्मडन लॉ ऑफ मैरेज एण्ड डायवोर्स, 1917, पृ0 - 117
58 इशुरीदास, डोमेस्टिक मैनर एण्ड कस्टम ऑफ द नादर्न इंडिया, बनारस, 1866, अध्याय - 12, पृ0 - 153
59 डब्ल्यू0 क्रुक, द पीपुल ऑफ इंडिया, दिल्ली, 1967, पृ0 - 173
60 हरिश्चन्द्र वर्मा, मध्यकालीन भारत खण्ड -1, हिन्दी माध्यम कार्यान्वयन, निदेशालय दिल्ली विश्वविद्यालय, दिल्ली, 1985, पृ0 - 332
61 नागरी प्रचारिणी सभा पत्रिका, विक्रम संवत् 2017, वर्ष - 65, संख्या - 4, में नर्मदेश्वर चतुर्वेदी का आलेख भारत में देवदासी।
62 चन्द्रगुŸा स्टडीज इन द कल्ट ऑफ मंदर गौडेस इन एंशियेन्ट इंडिया, विकास प्रकाशन दिल्ली, 1973, पृ0 - 8-9
63 अफसाना ए - बादशाहाँॅ या तारीख - ए- अफगानी ब्रिटिश संग्रहालय में रखी गई माइक्रोफिल्म की प्रतिलिपि के0 पी0 जयसवाल रिसर्च इंस्टीट्यूट पटना, खण्ड - 2, पृ0 - 2