Mind Manthan

THE CULT OF BRAHMINISM & THE PLIGHT OF WOMEN
Women are an integral part of the society. They constitute almost 50% of the population .A complete society cannot be thought of without woman but everyday we come across innumerable cases of abuse, harassment against women.

In our society the women are generally given a second grade status. The status of Dalit women is more precarious than that of so-called higher caste women. They suffer in triple ways i.e. for their sex, class as well as caste. In India, women suffer due to the taboos, prejudices and caste-based discriminations which are derived from Brahminism. It is worth analyzing some of the problems confronted by women to visualize the effect of Brahminism.

Caste system and Women

Caste system in Indian society is a great curse. The very objective of this caste system is to divide the people in thousands of castes and rule over them. It has been designed in such a manner that the upper caste people will hate the so-called lower caste people and spread untouchability. The peculiarity of this devil’s principle of caste system is that the so-called upper caste people will not hesitate to enjoy playing with and even kissing a dog, cleaning the dung of cow, eat the left-over of the cat but they keep themselves away from fellow human beings. Even many upper caste people will not come closer to lower caste people for fear of getting polluted.

Caste system is based on the pillars of Verna system. On this Dr, B.R.Ambedkar has said: “The root of untouchability is the caste system, the root of caste system is religion attached to Varna and ashram, and the root of Varnashram is Brahminical religion, and the root of Brahminical religion is authoritarianism or political power. Untouchability is only an extended form of caste and, therefore, without abolition of caste there is no hope of abolition of untouchability”. (1) The earliest propagator of this Varna(later on caste) is Manu, who has ordained the principle and rule to be obeyed by the members of the society.

As stated by Mahatma Phule the word ‘Brahmin’ has been derived from the Lord ‘Brahma’. Manu has written in Manusmrutee that Brahmins are born from the mouth of Brahma, so they enjoy the status of supreme caste in the society (2). These Brahmins, to retain their supremacy have written many spurious books through which they have established the caste system (Brahminism) and till now they have helped this system to continue.

What is Brahminism:

The objective of this article is not to describe Brahminism in detail. Here I speak a few words about Brahminism so that I can drive my point home.

Brahminism says that
 Universe is vast,
 This vast universe is the creation of God,
 God can destroy His creation if He so desires, which depends upon
His state of mind.
 It is essential to please the God always to keep His state of mind normal
 The only way to please the God is to pray through reciting sloka
 This sloka will be written only in Sanskrit
 Only Brahmins will be entitled to read Sanskrit
Finally, it is only the Brahmin who can please the God through
recitation of Sanskrit sloka for welfare of the universe.
 As Brahmins have the power to control over the God who is virtually the creator of Universe through recitation of Sanskrit sloka , he is the supreme
God or Brahman Devata. (3)

This ‘ism’ has been laid down by Manu who claims to be the son of Brahma. Subsequently in course of time this theory was accepted, supported and propagated by numbers of intellectuals of Brahmin community. It will be easy to understand the above theory, if some of the examples can be given out of the scriptures and books written by the Brahmin intellectuals.

Manusmrutee is not a mere book or scripture but a constitution and instruction manual supposed to be set in motion both the body and mind in the society and it will continue to be so as long as Hinduism exists. The social administration, rituals, rules and regulations are strictly followed as per the Manusmrutee in the society. Here the administrator or watch-dog of these rituals is the village priest, head of the village or the most literate man in the village.

Kunja Behari Dash states that ‘One of the main functions of the village priest is to respect the caste system which divides men into hundreds of groups…. Brahmins and other higher classes dominate the untouchables and the aborigines and turn them into a class of labourer to their own advantage.’ (4). Dalit-Adivashi(SC/ST) are the aboriginal people of this soil. Before the Dalit community was enslaved by Brahminism, the status of aboriginal women of ancient period was better than that of the present time.

Manu has ordained many instructions to be strictly followed by women. He has also mentioned the punishments to be awarded to those women/men who transgress the instruction. Women are tortured, abused, degraded, counted subservient mainly due to the obdurate instruction of the Smruti. Some examples will be worthwhile to explain the blue print of Brahminism.

Example
• Either she may be a young girl or an adult or old woman, she is not permitted to perform any of the household work independently.(5)
Manusmruti, Chapter-5, Sloka No.147, P-50

• Woman will be under her father in childhood, under her husband in adolescence and after the death of husband she will take the shelter of her son, she will never be allowed to lead an independent life.(6)
Manusmruti, Chapter-5, Sloka No.148, P-139

• Even though husband is dishonest, sexually perverted or may be an illiterate, still he is worthy to be prayed like God by a pure and honest woman.(7)
Manusmruti, Chapter-5, Sloka No.154, P-140

• Woman does not go for any kind of choice or never bother for age factor or never consider good or bad looking when they come in contact with a male they indulge with sex(8).
Manusmruti, Chapter-9, Sloka No.14, P-241

• Close relatives like husband should not allow their wife to remain independently either it may be day or night, rather engage with several assignment.(9)
Manusmruti, Chapter-9, Sloka No.2, P-140


• Sudra can only marry to the Sudra girl but Baishya can marry both Sudra and Baishya girl. Kshyatriya can marry Sudra ,Baishya and Kshyatriya girl but it is the only Brahmin who can marry any of the four Verna.(10)
Manusmruti, Chapter-3, Sloka No.13, P-50


Not only Manu but after him many Hindu ideologues in this society have come to strengthen the principle of Brahminism through additional strictures and order.

Adi-Shankaracharya who is known for establishing four Dhaama, the sacred places of Hindus have explained through dialogue between Guru and Shishya about woman. It is like this:

Shishya- Which is the only gate to hell?
Guru- Woman
Maniratnamala, Shankaraacharya Granthaabali,(11-A)

Shishya- Which is enjoyable like wine?
Guru- Woman
Maniratnamala, Shankaraacharya Granthaabali,(11-B)

Shishya-Which poison seems like Amruta
Guru- Adolescent Girl
Maniratnamala, Shankaraacharya Granthaabali, p-347

Shishya- Who is clever?
Guru- One who is not swayed by the look of women.
Maniratnamala, Shankaraacharya Granthaabali(11-C)

Shishya- Who is a hero?
Guru- He who has not been entrapped by the eye of a girl.
Prasnottar Ratna malika Shankaraacharya Granthaabali(12-A)

Shishya-Which one is abstract in this world?
Guru- Women character
Prasnottar Ratna malika, Shankaraacharya Granthaabali,(12-B)

Another godly man is Tulsi Das who has popularized the epic Ramayana. This epic has become the household word in Indian society. Brahmins consider Ramayana as the identity of Hindu religion. Tulsi Das has given his views on woman in the following way:

Drum, illiterate, Sudra/dalit, beast and woman are liable to be tortured. (13)


Chanakya, the great political-economist and statesman, had formulated some rules and regulations for better ministration in the state. It is known as “Chanakya Neeti”. This Neeti is still a taboo with the people of India. He has cautioned the society through his Neeti to remain away from women in following ways:

-Be aware of animal having Nail, Tooth, Horn, Woman and Sudra/Dalit (14)

He has compared women with wild animals who cannot be taken into confidence. This kind of instruction has influenced the mass, for which women were given inferior status in the society.

These examples show the attitude of these great souls towards women. Subsequently hundreds of millions of disciples and followers of these great souls blindly supported their preaching and writings. Accordingly the present society looks at women in hateful eye and considered them as inferior than men. Such an attitude becomes curse to the women in the society, leading to atrocities against them.

Brahminisation of Women

The followers of Manuw always try to prove themselves as superior to women. To make this principle deep-rooted they have formulated the structure of the society. They try to inject these pseudo-ethics into the minds of women and make them practice it in different occasions through festivals, rituals and traditions. Savitree Puja can be taken as an example.



Concept of Satee

The ritual of “Savitree amavashya” is one of the great examples of superiority of men over women. Savitree, being the Satee, was able to bring back her husband Satyaban from Yama. This ritual is rampant from the rural to the urban areas.

Satee means a woman’s truthfulness to her husband. Husbands are dying every day but in present time no woman is able to bring back her husband from Yama. This concept, on the other hand speaks that now-a-days no woman is honest/true or Satee; as a result not a single dead husband has recovered from deathbed. Really, this is an insult to women as whole. Then the question is if a woman cannot bring her husband back from the clutch of Yama she is dishonest, not a satee? In this festival husband is worshiped by the wife. One of the important activities in this whole festival is a wife washes the feet of her husband in clean water. The feet-washed dirty water is being drunk by the wife and in turn she is being blessed by her husband. Even our so-called highly educated women have been following this practice and nobody dares to protest this nasty tradition. Of course, many of our Indian Hindu women feel proud of doing this type of activity.

Satee word has been derived from satya which means truthfulness towards sex or belief in monogamy. In mythology there are only five recognized Satees called Panchasatee, they are Tara, Mandodari, Draupadee, Ahalya, and Kuntee. The above Panchasatee will create an embarrassing situation to a reader when he wonders about the nature of Satee. The above women have been called Satee even though they lack qualities like chastity, monogamy and truthfulness.

Although in Panchasatee group, Seeta is not placed she is counted or called as SateeSeeta. Seeta being the wife of Rama has been tortured in many ways. She was forced by Rama to enter the fire in front of the whole mass to prove her purity. In other instances she was also removed from the house and left in the forest. Fortunately Rishi Valmiki came to her rescue. Being a pregnant she took shelter in Rishi Valmiki’s Ashram. After returning from Valkimi Ashram with her two sons Rama again compelled Seeta to appear a Purity test and she could not bear this mental torture. At last she committed suicide which is a great offence to the human society.

Not only in the present day but from the ancient time women are tortured and enslaved by men. It simply proves that man can make a woman Satee (Pure) or Asatee (corrupt) as per his will and pleasure. This attitude of man explains about his supremacy over the woman, thereby establishing a Patriarchal family.

Vermilion is usually used by the married Hindu women on mid-parting line of their hair as a sign of being married. This vermillion is chemically known as the pigment of mercuric sulfide. Like all mercury compounds it is also toxic in nature. Scientifically it may not be true but there is a prejudice that using vermillion in the forehead reduces the life of the women. To be a Sadhabaa (death of wife before the death of husband) a woman feels proud . This concept might have been created by man because “Sattee and widow re-marriage were essentially economic issues; the question of who was to maintain the widow if she did not die with the husband; and who was to provide a dowry; if she re-married” (15).

Religious exploitation

Patriarchal society have made women more religious. Their soul and mind have been put in such a religious frame that they mostly go on Fasting, Osha, Brata for the welfare of their husbands, sons, brothers but never for their daughters. It is presumed that through this kind of religious duty they will be Sadhabaa and prove themselves to be Patibrataa and get emancipation.
Many fake Babas and Sadhus are emerging day by day along with new gods and goddesses. Due to their simplicity, women fall in the clutches of such fake Babas and Sadhus and finally get harassed in many ways.
Widows have not been permitted to use colourful dress except a white coloured simple sari and blouse; even the vermilion which they have been using. They have been allowed to eat only vegetarian food. In the month of Kartik they used to eat only once in a day i.e vegetarian meal through out the month.
Probably to make widowsleast attractive they have been directed to use white dress and eat vegetarian (Saatwik) food. To reduce the sexual appetite of a woman, she is not allowed to opt for non-veg (Tamasik ) food. However this is not applicable in the case of widower. He can eat and drink anything he wants and can go at any moment for remarriage. ”Life of woman is a curse in this society. Boys and girls do not receive equal treatment from their parents. A woman has no freedom outside the domain of her own house. A man may marry in old age. No body will come forward to oppose the proposal if the young girl’s father is satisfied with a purse offered to him by his own son-in-law. But a girl widowed before attaining maturity is forced to a life of celibacy (16)
In Manuwadi concept widow marriage has been discouraged and child marriage has been encouraged. In this connection Manu has ordained that
A thirty-year-old man can marry a beautiful girl of twelve years or a twenty-four-year-old man can marry an eight years old girl. By doing this one can perform a religious duty. (17)

Mukhaagni and craze of male child

The craze for a male child is another important characteristic of Brahminism. In Oriya there is a proverb “Jhia Janama Shaashu Ghara Ku” or girl is for her in-law’s house. There is a concept of Aatmiya and Para in Hindu belief. The mind set of the people of this religion are built with the concept of Aatmiya i.e. Son. It persists with the parents for life-long. Para i.e a Girl, implies that one day she goes to in-law’s house. The Aatmiya or Son (preferably elder Son) has got a vital role during igniting the funeral fire (Mukhaagni) of mother or father. This social status has not been conferred on daughter. It is believed that the departed souls of the parents will find place in heaven when the funeral fire is ignited by sons. It is thought that giving birth to a male child will benefit a person eternally. Boulton says”The organization of family in to atmiya (son) and Para (stranger) was essentially economic; atmiya, mainly sons were the producers and inheritors of wealth and Para, mainly daughters were drained on family property”(18)

Now-a-days thousands of female foeticides have become a common incident in the society. As such female population is lower as compared to male population. Manu ordains,

Occurrence of male/female child depends on the volume of sperm/ovum discharged by male/female. If more quantity of sperm by man and less quantity of ovum by female is discharged a male child is born. If more quantity of ovum but less quantity of sperm is discharged then a female child is born. If both male and female discharge the same volume of sperm and ovum, a neuter is born and if there is a scanty discharge of sperm/ovum there will be no child birth.(19)

Perhaps, keeping this view in mind, many in-laws people scold and physically assault, mentally torture and abuse women. Even divorced and man opt for re-marriage If a wife does not produce a male child she is torutered and deserted. There is some limitation for the woman, producing only female child or tolerance level of a husband to divorce his wife for not producing male child as prescribed by Manu. He says,
A husband can marry elsewhere after eighth year of his marriage if his wife cannot give birth to a child, after tenth year if the child dies, after eleventh year if only daughters are born, but he can remarry the moment she turns unpleasant. (20)
Producing a male or female child does not relate to the quantity of semen discharged. Scientifically it is directly related to the Chromosome type which is present in the cell of an individual body. Out of the 23 pairs of Chromosomes in the cell, one pair is responsible for determination of sex .The female chromosome is XX and the male chromosome is XY .During fertilization, one each of the Chromosomes from each side joins together to form either a male or a female child .Female chromosome being XX, definitely one X will come and male chromosome being XY, either X or Y will come .If from male side, out of XY; X will come then there will be a female child. If Y will come then there will be XY zygote and male child will be born. Therefore to be a male or female child, it solely depends on male person (husband) but due to the prejudices of Brahminism always the female person (wife) is targeted and tortured having no fault of her.

Report on different type of atrocities against woman in Orissa

Sl.No. Atrocities 2004 2005 2006
1 Dowry Murder 452 458 531
2 Dowry Suicide 29 26 39
3 Dowry torture 1250 1485 1702
4 Other than Dowry atrocities 581 581 694
Total 2312 2550 2966

Atrocities on Scheduled Caste
1 Rape 64 40 52
2 Other 1027 1032 1101
Total 1091 1072 1153

Atrocities on Scheduled Tribe
1 Rape 30 30 30
2 Other 286 238 319
Total 316 368 349

*White paper,-2006 (21)

Brahminism and Dalit Woman

Dalit-tribal culture is very rich and original for centuries. The originality of this culture has been distorted due to caste system and rampant propaganda of Brahminism. In Dalit-tribal culture there is no dowry system in their social customary rather Harajaa system is still in force. In this system the bridegroom’s father along with some of his relatives go to the bride’s house and through various stages of tradition and customs, they settle the marriage. Bridegroom’s father gives some money as demanded by bride’s father along with the uncle (mother’s brother) of bride. This money is called Haraja and Malaa Kariaa, respectively. Manu, the main architect of Brahminism has documented in his Smrutee about the ideal marriage and dowry as follows
Brahma marriage is that where an educated and well behaved bridegroom is invited and given both clothes and ornaments (gift). (22)

Perhaps the above statement of legendary Manu might have sown the seed of dowry in the society. The dowry system may be due to economy and labourer burden. In the so-called higher caste, women are usually not allowed to work rather they are completely dependent on male. Therefore males feel proud because they are the only bread-earner in the family. On the other hand, in higher caste women are burden to the bread-earner but in case of Dalit-tribal community women are worker at par with men. They are not at all dependent on male. Hence, when Dalit-tribal women are getting married one labourer hand is shortage in father’s house and one earning member is added in the husband’s house. Women of this community even work in the field and plough. There is no social taboo. Here, she is not a burden; therefore dowry is not demanded rather there is Haraja Pratha in this community. Probably this is the reason, when in case of marriage of working woman, no dowry or fewer dowries is demanded. Presently Dalit-tribals are also not free from dowry demand which might be an influence of Brahminism.
Remarriage and widow marriage are common in Dalit-tribal culture. In case of any kind of family dispute both husband and wife has the liberty to get separated from each other which has been socially accepted as a result both of them enjoy the right of remarriage. Widow marriage is not a problem. Younger brother of the deceased, if unmarried becomes the first choice of widow or even other member of the community also accept the widow called “Chudi pindha” along with the children, if she has them from the past husband. Even a girl has the liberty to select a husband of her choice. Some times she directly goes to the bridegroom’s house and declares him as a husband called “Paisaa mudi”. Later on social recognition is given as per the existing custom. In course of time these cultures have been thought unethical as they are probably being influenced by Brahminism.
Empowerment and right of woman in Dalit-tribal community can be visualized through “Duma” puja. Duma is the soul of a dead person invited in the 10th day of his /her death and enshrined in the Pidar, a sacred place of the house where ancestral deities are worshiped in different festivals. Almost all the Dumas are female and very few are male. Domenbudhi, Chhotibudhi, Nialimali Bastaren, Dwarsanee, Patneswaree, Raktaambaree, Samalesaree, Mahalachhama, Kaalisundaree, Thakranee, Mangalaa, Mirchuk, etc. are all female household as well as village deities. These deities are first worshiped by female members of the house and after that, male persons are allowed to pay respect.
These female Dumas were once chieftains of the community. Worshiping female deities and worshiped by female, speaks about the status of the woman in the family as well as in the community. Nowhere in India perhaps there is a woman priest in any religious institute. Discrimination in religious institution is more in India towards woman. This is probably due to the constitutional provision in Manusangheeta where it has been laid down –
There will be no separate Yagnya, Fasting or Brata for woman. She who serves the husband honestly will be placed and worshiped in the heaven (23)
Manusmruti, Chapter-5, Sloka No.155, P-140
This is nothing but monitoring the mind set of woman to make an honest slave of husband in the name of heaven. In this way the right of the women might have withdrawn and male might have placed as the supreme of the family. Marx says in this regard :
The overthrown of mother right was the world historic defeat of the female sex. The man seized the reins in the house also the woman was degraded, enthralled, the slave of the man’s lust, a mere instrument for breeding children.(24)

Surname: An Identity of Patriarchal Society

Surname or family name is another strong identity of the caste. Chaturvedi, Panda, Mallick, Jena, Behera, Baliarsingh, or Pattanaik as a suffix in the Indian name shows one’s dignity/inferiority, economic position/prejudice, and status/discrimination in the society. When man gets married, he immediately changes his wife’s surname which she had received from paternal side. Almost all women also get pleasure to be identified by the surname of their husbands. This is completely a dominance of men over the women. No man is seen to be identified by his wife’s surname even though the wife is highly qualified or placed in a highest position. In case of Dalit community the peculiarity is that some people hide their surname to disguise their insulted caste identity, thinking that they will be accepted in the society. Many instances are there where Dalits do not hesitate to change their inferior surname (as some think) in to higher caste title so as to pretend themselves as upper caste; is their inferiority complex.
As Brahminically it is said regarding the use of ornaments in the rural Orissa, the vigorous bull is being tattooed, branded and tied with nose ring. The ears are also notched for easy control and handling of the bull. Similarly the ears and nose of the women are also punctured in the name of ornament to pet the women; subsequently this conspiracy of handling women has become the tradition and fashion.

Prejudice/Atrocities related to Sex and Brahminism.

Sl.Prejudice/ Gender Brahminism Remarks
Atrocities related related
1 Rape + + Easy in Dalit-tribal woman
2 Murder + + Easy in Dalit-tribal woman
3 Dowry - + Common in so called upper caste
4 Surname - + Common in so called upper caste
5 Sex harassment + + Easy for Dalit-tribal woman
6 Widow Marriage - + Common in Dalit-tribal community
7 Child Marriage - + Presently reduced
8 Remarriage - + Common in Dalit-tribal community
9 Acting as Priest - + Common in Dalit tribal community intheir own Sect.

10 Satee - + More in so called upper caste
11 Purity - + More in so called upper caste
12 Eave teasing - + Easy in Dalit-tribal woman


Dalit-tribal Culture: A counter to Brahminism

Women’s problem is not the problem of women; rather it is the problem of society. In this society always male take the upper hand and enjoy the masculinity and being subjugated, woman losses her identity. Proper intervention should be made to address problems of woman. Taboos and prejudices of Brahminism is the cause of many problems and most of the atrocities happening against woman are the effect of it. Academic education of the present day is not sufficient enough to break the strong stone wall of Brahminism, dictating since centuries. Therefore it is essential to understand the root of Brahminism. Both man and woman should be properly socially educated. The stereotype and all prejudice against woman are to be explained to change the mind set of both of the sexes.
Dalit-tribal culture is an aboriginal culture where woman is given an equal status in the society. To restore the status of woman, their cultures are to be encouraged. Present social scientists who enjoy higher status in caste hierarchy, don’t give emphasis to think or explore on the structure of Brahminism and its effect in the society as a whole and woman in particular. Therefore it is highly essential to interpret Brahminism so as to liberate women from all the taboos and evil inherence. Research and studies have been going on in the college and University level but it is seen that there is strong intellectual discrimination among the Researchers, Scholars, Guide and Professors. No body chooses a topic on Brahminism or no Professor/Guide encourages the Scholar to have a detail study on it. In the name of conservation of aboriginal culture, many books have been written and research has been conducted on tribals but Dalits and women have not been addressed properly. They have been discriminated intellectually, as discriminated in day to day life.
Constituting the rule and enacting the same is the two different things. Therefore the action and rules should be implemented properly. Both electronic media and print media have great control over the society and can influence to the mass. The use of media should be formulated to make the people aware of Brahminism.
Multinational companies use the woman as ordinary goods like abandon street wall, Sign board or rough paper ete. to advertise their product through utilizing the body, even the secret part of the woman. May be shampoo, soap or even though it is shaving cream of man, woman is utilized in a very objectionable gesture and dress. Particularly for this purpose they take the help of different media and being forth pillar of the constitution media should not be biased by Brahminical agenda of multinational company. Print media always use woman showing her nude breast for advertisement of sex capsule or oil etc. They always visualize woman as the only and one symbol of sex.
At last it can be said that Brahminism being the root causes of provocating the atrocities against woman; it should be understood, explain and articulate in organized manner at different level to over come the situation and bring the half of the population at par with man. The following points may be understand and considered for the purpose.
• Divide and rule is the main hidden agenda of brahminism where Verna system and Caste are two foundation structure. Here Sudra is counted as untouchable and in the similar way women are also seen in inferior eye.
• Women being the insider of the society they are enslave by brahminical system in such a degree that they are not able to protest against the atrocities rather victimised.
• Male has been given understanding as the bread winner in the patriarchal society. Therefore economical independency lies with the man. Women can though earn, the Brahmincal system grooms their brain in such a way without husband they can’t live. There are many instances of women committing suicide out of the induced feeling of helplessness.
• Many fake Brahminical concepts like Hail, Heaven, Satee, Patibrataa, Sacred, Purity, Sadhabaa etc, compel the women to be more and more religious and by the way the mentality of the women is controlled and exploits their simplicity.
• Over religious belief of women are exploited by many fake Baba and Sadhu and sexually harassed due their simplicity
• Atrocities against Dalit-tribal women draws least attention of society as well as administration as compare to the upper caste women draws least attention of society as well as administration as compare to the upper caste women

• Atrocities against Dalit-tribal women by upper caste people are diluted or it is generally not proved due to want of witness. This is managed because of money and muscle power of upper caste people.
• Dalit-tribal women are more sexually exploited, raped and murdered. This is perhaps due to the reason that the Brahminical attitude has sanctioned which has been reflected through the most popular proverb “Gatibara Maaipa Samastanka Saali”
• Dalit-tribal women working in the agriculture field or as maid servant are purposefully sexually exploited by the land owner or house owner. This is happening because the criminals know that they are economically weak, socially not accepted and politically handicapped, therefore no one is going to rescue them.
• Dalit-tribal women are migrated for their livelihood, are sexually exploited in the places like brick factory, spinning mill, Kendu leaf collection and binding centre etc. by tshe managers, workers or owners.

Finally Mahatma Joti rao Phule has concluded regarding the spurious scripture written by Brahmins that “ If a holy woman had written any scripture,then man would not have been able to ignore the due rights of women and they would also not have waxed so eloquent abouttheir own rights.If women were learened enough, then men would never have been able to be patial and deceitful”(25)




Reference
1. Ambedkar,Dr.Bhim Rao, Writings and speeches, Education Dept., Govt. of
Maharastra, Mantralaya,Bombay
2. Phule,Mahatma Jotirao, Part One,Slavery,Collected works of mahatma Jotirao
Phule,Translated by Prof.P.G.Patil,Education Dept.,Govt. of Maharastra,
Mantralaya,Bombay-1991,P-04.
3. Sunani. Basudev, Dalit, Punjibad O Bhumandalikaran, Published at Nuapada,
2006,P-04
4. Das. Kunja Behari, Introduction, Folklore of Orissa, Orissa Sahitya Akademi-
1991, P-04 & 05.
5. Manusmrutee, Chapter- 5,Slok No-147,Page-139,Dharma Grantha Store,
Cuttack.
6. Manusmrutee, Chapter- 5,Slok No-148,Page-139,Dharma Grantha Store, Cuttack.
7. Manusmrutee, Chapter- 5,Slok No-154,Page-140,Dharma Grantha Store, Cuttack.
8. Manusmrutee, Chapter- 9,Slok No-14,Page-241,Dharma Grantha Store, Cuttack.
9. Manusmrutee, Chapter- 9,Slok No-2,Page-240,Dharma Grantha Store, Cuttack.
10. Manusmrutee, Chapter- 3,Slok No-13,Page-50,Dharma Grantha Store, Cuttack.
11(A). Shankaracharya, Mani Ratna Mala, Shankaraacharya Granthabalee, Dharma
Granth store, Alisha bazaar,Cuttack-2, P- 340
11(B). Shankaracharya, Mani Ratna Mala, Shankaraacharya Granthabalee, Dharma
Granth store, Alisha bazaar,Cuttack-2, P- 340
11(C). Shankaracharya, Mani Ratna Mala, Shankaraacharya Granthabalee, Dharma
Granth store, Alisha bazaar,Cuttack-2, P- 347

12(A)Shankaracharya, Prasnottar Ratna malika, Shankaraacharya Granthabalee, Dharma
Granth store, Alisha bazaar,Cuttack-2, P- 344
12(B)Shankaracharya, Prasnottar Ratna malika, Shankaraacharya Granthabalee, Dharma
Granth store, Alisha bazaar,Cuttack-2, P- 334.

13. Das, Tulsi, Sri Ramcharit Manash, Sundar Kand-59/5-6
14. Chanakya, Chanakya Neety
15. Boulton. John, Nationalism & Tradition in Orissa with special reference to the
work of Phakir Mohan Senapati, Fakir Mohan Senapati, Perspective on his fiction,P-13
16. Das. Kunja Behari, Introduction, Folklore of Orissa, Orissa Sahitya Akademi-
1991, P-04 & 05
17. Manusmrutee, Chapter- 9,Slok No-94,Page-252,Dharma Grantha Store, Cuttack

18. Boulton. John, Nationalism & Tradition in Orissa with special reference to the
work of Phakir Mohan Senapati, Fakir Mohan Senapati, Perspective on his fiction,P-13
19. Manusmrutee, Chapter- 3,Slok No-49,Page55,Dharma Grantha Store, Cuttack

20. Manusmrutee, Chapter- 9,Slok No-9, Page-241, Dharma Grantha Store, Cuttack

21. White Paper, Home Dept, Govt. of Orissa ,P-105,106,107,

22. Manusmrutee, Chapter- 3,Slok No-27, Page-52, Dharma Grantha Store, Cuttack

23. Manusmrutee, Chapter- 5,Slok No-155, Page-140, Dharma Grantha Store,
Cuttack

24. Frederic Engels, The origin of the family, private property and the state. Selected works, Vol.-3, Progressive Publisher, Mosco, 2nd Edition, P-233)

25. Phule, Mahatma Joti Rao, Chapter-1, The Truth, Selected work of Phule,
Volume-II, Govt of Maharastra, Page-38