Shloka - Guru Vandana

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

akhaNDamaNDalaakaara.n vyaapta.n yena charaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru,, who has made it possible to realise the state which pervades the entire cosmos, everything animate and inanimate.

-- ॐ --

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥

adnyaanatimiraandhasya dnyaanaaJNjanashalaakayaa
chakshurunmiilita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has opened the eyes blinded by darkness of ignorance with the collyrium-stick of knowledge.

-- ॐ --

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।
गुरुरेव परंब्रह्म तस्मै श्रीगुरवे नमः ॥

gururbrahmaa gururviShNuH gururdevo maheshvaraH
gurureva para.nbrahma tasmai shriigurave namaH

Salutation to the noble Guru, who is Brahma, Vishnu and Maheswara, the direct Parabrahma, the Supreme Reality.

-- ॐ --

स्थावरं जंगमं व्याप्तं यत्किंचित्सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

sthaavara.n ja.ngama.n vyaapta.n yatki.nchitsacharaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has made it possible to realise Him, by whom all that is - sentient and insentient, movable and immovable is pervaded.

-- ॐ --

चिन्मयं व्यापियत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

chinmaya.n vyaapiyatsarva.n trailokya.n sacharaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has made it possible to realise Him pervades everything, sentient and insentient, in all three worlds.

-- ॐ --

त्सर्वश्रुतिशिरोरत्नविराजित पदाम्बुजः ।
वेदान्ताम्बुजसूर्योयः तस्मै श्रीगुरवे नमः ॥

tsarvashrutishiroratnaviraajita padaambujaH
vedaantaambujasuuryoyaH tasmai shriigurave namaH

Salutation to the noble Guru, whose lotus feet are radient with (the luster of) the crest jewel of all Srutis and who is the sun that causes the Vendanta Lotus (knowledge) to bloosom.

-- ॐ --

चैतन्यः शाश्वतःशान्तो व्योमातीतो निरंजनः ।
बिन्दुनाद कलातीतः तस्मै श्रीगुरवे नमः ॥

chaitanyaH shaashvataHshaanto vyomaatiito nira.njanaJ
bindunaada kalaatiitaH tasmai shriigurave namaH

Salutation to the noble Guru,who is the ever effulgent, eternal, peaceful, beyond space, immaculate, and beyond the manifest and unmanifest.

-- ॐ --

ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः ।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः ॥

dnyaanashaktisamsasuuDhaH tattvamaalavibhuuShitaH
bhuktimuktipradaataa cha tasmai shriigurave namaH

Salutation to that noble Guru, who is established in the power of knowledge, adorned with the garland of various principles and is the bestower of prospority and liberation.

-- ॐ --

अनेकजन्मसंप्राप्त कर्मबन्धविदाहिने ।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः ॥

anekajanmasa.nprapta karmabandhavidaahine
aatmadnyaanapradaanena tasmai shriigurave namaH

Salutation to the noble Guru, who by bestowing the knowledge of the Self burns up the bondage created by accumulated actions of innumerable births.

-- ॐ --

शोषणं भवसिन्धोश्च ज्ञापणं सारसंपदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥

shoShaNa.n bhavasindhoshcha dnyaapaNa.n saarasa.npadaH
guroH paadodaka.n samyak tasmai shriigurave namaH

Salutation to the noble Guru, by washing whose feet, the ocean of transmigration, endless sorrows is completely dried up and the Supreme wealth is revealed.

-- ॐ --

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात्परं नास्ति तस्मै श्रीगुरवे नमः ॥

na guroradhika.n tattva.n na guroradhika.n tapaH
tattvadnyaanaatpara.n naasti tasmai shriigurave namaH

Salutation to the noble Guru, beyond whom there is no higher truth, there is no higher penance and there is nothing higher attainable than the true knowledge.

-- ॐ --

मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥

mannaathaH shriijagannaathaH madguruH shriijagadguruH
madaatmaa sarvabhuutaatmaa tasmai shriigurave namaH

Salutation to the noble Guru, who is my Lord and the Lord of the Universe, my Teacher and the Teacher of the Universe, who is the Self in me and the Self in all beings.

-- ॐ --

गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥

gururaadiranaadishcha guruH paramadaivatam
guroH paratara.n naasti tasmai shriigurave namaH

Salutation to the noble Guru, who is both the beginning and beginningless, who is the Supreme Deity than whom there is none superior.

-- ॐ --

त्वमेव माता च पिता त्वमेव, त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वं मम देव देव ॥

tvameva maataa cha pitaa tvameva, tvameva bandhushsha sakhaa tvameva
tvameva vidyaa draviNa.n tvameva, tvameva sarva.n mama deva deva

(Oh Guru!) You are my mother and father; you are my brother and companion; you alone are knowledge and wealth. O Lord, you are everything to me.

-- ॐ --

Shloka - Suubhasitam

Subhasittam are Sanskrit slokas that gives us useful insight into different aspects of life, beautifully composed into slokas. Here are few such slokas taken from different sources



श्लोकार्धेन प्रवक्ष्यामि यदुक्तं ग्रन्थकोटिभिः ।
परोपकारः पुण्याय पापाय परपीडनम् ॥


What is stated by cores of volumes, I shall present by half a stanza - 'doing good to others is for merit and causing pain to others is for sin.'

-- ॐ --

उद्यमेनैव सिध्यन्ति कार्याणि न मनोरथै: ।
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगा: ॥

udyamenaiva sidhyanti karyaaNi na manorathaiH
na hi suptasya simhasya pravisanti mukhe mRRigaaH

Only with industry and effort are works done. Animals never themselve enter lion's mouth.

-- ॐ --

अयं निज: परो वेति गणना लघुचेतसाम् ।
उदारचरितानां तु वसुधैव कुटुम्बकम् ॥

ayam nijaH paro veti gaNanaa laghuchetasaam
udaaracharitaam tu vasudhaiva kutumbakam

He is mine and he is other, is the thought that narrow minded people have. For noble people, entire world is family.

-- ॐ --

सदयं हृदयं यस्य भाषितं सत्यभूषितम् ।
कायः परहिते यस्य कलिस्तस्य करोति किम् ॥


What harm can Kalipurusa do to him whose heart is full of kindness, whose speech is adorned with truth and whose body is for the good of others.

-- ॐ --

न कश्चिदपि जानाति
किं कस्य श्वो भविष्यति ।
अतः श्वः करणीयानि
कुर्यादद्धैव वुद्धिमान् ॥


No one knows what will happen tomorrow. So, wise people do today what should be done tommorow.

-- ॐ --

आचार्यात् पादमादते पादं शिष्यः स्वमेधया ।
पादं सब्रह्मचारिभ्यः पादं कालक्रमेण च ॥


A student learns a quarter from teacher, a quarter from own intelligence, a quarter from fellow students, and the rest in course of time.

-- ॐ --

उपकारिषु यः साधुः सधुत्वे तस्य को गुणः ।
अपकारिषु यः साधुः स साधुरिति कीर्तितः ॥


If one does good to those who do good, what merit is one's goodness? It is only who does good to even those who do harm to him, is called a saint.

-- ॐ --

च्छायामन्यस्य कुर्वन्ति तिष्ठन्ति स्वयमातपे ।
फलान्यापि परार्थाय वृक्षाः सत्पुरुषाः इव ॥


Trees stand in sun and give shade to others. Their fruits are also for others. Similarly good people go through all hardships for welfare of others.

-- ॐ --

अङ्गं गलितं पलितं मुन्डं दशनवीहीनं जातं तुन्डम् ।
बृद्धो यति गृहीत्वा दन्डं तदापि न मुञ्चत्याशापिन्डम् ॥


The body is drooping, the head is grey-haired, the mouth has no teeth, growing old, the man moves with a staff. Yet the knot of desire has not been loosened.

-- ॐ --

आशायाः ये दासाः ते दासाः सर्वलोकस्य ।
आशा येषां दासी तेषां दासायते लोकः ॥


Those who are the slaves of 'desire' are slaves of the entire world. But world itself is the slave of those to whom 'desire' is a slave.

-- ॐ --

जलबिन्दुनिपातेन क्रमशः पूर्यते घटः ।
स हेतुः सर्वविद्यानां धर्मस्य च धनस्य च ॥


With each drop of water the pitcher gradually gets filled. Similarly knowledge, merit and wealth are acquired.

-- ॐ --

स्व्भावं न जहात्येव साधुरापद्गतोऽपि सन् ।
कर्पूरः पाव्कस्पृष्टः सौरभं लभतेतराम् ॥


A good person never gives up his nature even when he is caught in calamity. Camphor caught with fire emits more frgrance.

-- ॐ --

आरभन्तेऽल्पमेवाज्ञाः कामं व्यग्रा भवन्ति च ।
महारम्भाः कृतधियः तिष्ठन्ति च निराकुलाः ॥


The ignorant start only petty works and become agitated. The wise start great deeds with discretion and never get agitated.

-- ॐ --

रत्नैर्महाब्धेस्तुतुषुर्न देवा न भोजिरे भीमविषेण भीतिम् ।
सुधां विना न प्रययुर्विरामं न निश्चितार्थाद्विरमन्ति धीराः ॥


While churning the ocen fornectar, Gods were not pleased with gems secured from ocean. Nor did they entertain fear when they secured the terrible poison. They churned the ocean until they got nectar. Thus persons with determination do not swerve from their goal.

-- ॐ --

विपदि धैर्यमथाभ्युदये क्षमा सदसि वस्क्पटुता युधि विक्रमः ।
यशसि चाभिरुचिर्व्यसनं श्रुतौ प्रकृतिसिद्धमिदं हि महात्मनाम् ॥


'Courage in adversity, patience in prosperity, oratory in assembly, bravery in battle, full of interest in fame, attachment to knowledge, all these are naturally found in the great persons.'

-- ॐ --

त्यागो गुणो वित्तवतां वितं त्यागवतां गुणः ।
परस्परवियुक्तौ तु वित्तत्यागौ विडम्बना ॥


If the rich have a mind to give money, it is indeed a merit. If the generous persons have enough money, it is also a merit. What to do? Wealth and generosity do not go together! It is an ironical fact.

-- ॐ --

लभेत सिकतासु तैलमपि यत्नतः पीडयन्
पिबेच्च मृगतृष्णिकासु सलिलं पिपासर्दितः ॥
कदाचिदपि पर्यटन् शशविषाणमासादयेत्
न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत् ॥


Squeezing with efforts one can get oil from sand. A thirsty person may drink water from the mirage. Sometimes while wandering one may find the horns of hare. But it is impossible to please the minds of determined fools.

-- ॐ --

पद्माकरं दिनकरो विकचिकरोति
चन्द्रो विकासयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरोऽपि जलं ददाति
सन्तः स्वयं परहिते निहिताभियोगाः ॥


The sun causes the lotus to bloom. The moon on his own makes the lily to bloom. The cloud too, without being asked, gives water. Great souls are always taking the initiatives to do good to others.

-- ॐ --

यदा किज्न्चिज्झोऽहं गज इव मदान्धः समभवम्
तदा सर्वझोऽस्मीत्यभवदवलिप्तं मम मनः ।
यदा किज़्नित् किज़्नित् वुधजनसकाशादवगतम्
तदा मूर्खोऽस्मीमिति ज्वर इव मदो मे व्यपगतः ॥


Knowing a little, I got blind with pride like an elephant. Then I got proud thinking myself omniscient. When I learnt bit by bit from the learned and realised that I am ignorant, the pride subsided like fever.

-- ॐ --

पापान्निवारयति योजयते हिताय
गुह्यां निगूहति गुणान् प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ॥


Wards off sin; prompts for good deed, conceals the secret; reveals the merits; does not leave (the friend) in distress; renders help in crisis - these the wise say, are characteristics of a good friend.

-- ॐ --

व्याघ्रीव तिष्ठति जरा परितर्जयन्ती
रोगाश्च शत्रव इव प्रहरन्ति देहम् ।
आयुः परिस्रवति भिन्नघटादिवाम्भः
लोकस्तथाप्यहितमाचरतीति चित्रम् ॥


Old age frightens man like a tiger. Deseases strike the body like enemies. Life-time is dripping down as water from a broken pot. Yet people think of harming others. They do not realise that they are transitory. This is indeed a matter of wonder.

-- ॐ --

न सा सभा यत्स् न सन्ति वृद्धाः
वृद्धा न ते ये न वदन्ति धर्मम् ।
धर्मो न वै यत्र च नास्ति सत्यम्
सत्यं न तद्यच्छलनानुविद्धम् ॥


It is not an assembly where there are no elders. They are not elders if they do not teach Dharma. It is not Dharma if it does not contain truth. It is not truth at all if it is charged with decite.

-- ॐ --

ववनेऽपि सिंहा मृगमांसभक्षिणो
बुभुक्षिता नैव तृणं चरन्ति ।
एवं कुलीना व्यसनाभिभुता
न निचकर्मणि समचरन्ति ॥


Lions which feed on the flesh of wild animals do not eat grass when badly haungry. Similarly persons of noble origin do not follow bad paths when they are overpowered by adversity.

-- ॐ --

गुणायन्ते दोषाः सुजनवदने दुर्जनमुखे
गुणा दोषायन्ते तदिदमपि नो विस्मयपदम् ।
महामेघः क्षारं पिबति कुरुते वारि मधुरं
फणी क्षीरं पीत्वा वमति गरलं दुःसहतरम् ॥


Defects turn into virtues when they come from the good persons. Virtues turn into defects when they come from wicked. This is not an occasion to be surprised. The great cloud drinks salty water and makes rain water sweet. The serpent drinks milk, but emits intolerable poison.

-- ॐ --

अकरुणत्वमकारणविग्रहः ।
परधने परयोषिति च स्पृहा ॥
सुजनबन्धुजनेष्वसाहिष्णुता ।
परकृतिसिद्धामिदं हि दुरात्मनाम् ॥


Cruelity, unprovoked opposition, lust of other's wealth and wife, and envy of good men and relations; these are natural with the wicked.

-- ॐ --

दुर्जनः परिहर्तव्यो विद्येया भूषितोपि सन् ।
मणिनालंकृतः सर्पः किमसौ न भयंकरः ॥


Though adorned with learning a wicked man should be avoided. Is not a serpent dangerous, though it is bedecked with jewel?

-- ॐ --

जाड्यं ह्रीमाति गण्यते व्रतरुचौ दम्भः शुचौ कैतवं
शूरे निर्घुणता मुनौ विमतिता दैन्यं प्रियालापिनि ।
तेजस्विन्यवलित्पता मुखरता वक्तर्यशक्तिः स्थिरे
तत्को नाम गुणो भवेत्स गुणिनां यो दुर्जनैर्नाङ्कितः ॥


Dullness is attributed to a modest man; hypocrisy to one who has a liking for religious observances; roguery to one who leads a life of sanctity; cruelty to a warrior; want of discrimination to one devoted to meditation; meanness to one who speaks agreeably; arrogance to a spirited man; garrulity to an orator; and imbecility to a steady man. What virtue is there then that is not stigmatised by the wicked?

-- ॐ --

लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः
सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् ।
सौजन्यं यदि किं निजैः स्वमहिमा यद्यस्ति किं मण्डनैः
सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥


If greed is part of a man's character, why should he need other bad qualities; if there is wickedness, why want sins; if truthfulness why need religious austerities; if there is purity of why should he go one a pilgrimage? If he has goodness of heart why should he want relatives? If he has reputation, ornaments are superflous. If he possessess learning, what need he care for wealth; if he has a bad name why should he need death?

-- ॐ --

मौनान्मूकः प्रचनपटुश्चाटुलो जल्पको वा
घृष्टः पाश्चेर् भवति च वसन्दूरतोप्यप्रगल्भः ।
क्षान्त्या भीरुर्यादि न सहते प्रायशो नाभिजातः
सेवाधर्मः परमगहनो यो्गिनामप्यगम्यः ॥


The duty of service is most difficult to be understood; it is beyond the understanding of even sages; (for a servant is called), is called dumb if he is silent! (if he is) ready with answer, he is talkative or garrulous; if he stands near, he is impident; and if he keeps at a distance, he is timid; if he bears patiently, he is a coward; if he can not brook (harash words, insults), he is generally considered unmannerly.

-- ॐ --

Women in Hindu Religious Thought

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

Hindu scriptures re generally classified into two categories: Sruti (primary scriptures) and Smriti (secondary scriptures). Sruti in Sanskrit means “that which is heard.” Thus the Sruti scriptures are the eternal truths that the Vedic seers, called rishis, are said to have heard in their deep meditations. These scriptures are not considered the works of the human mind, but an expression of what has been realized through intuitive perception. This category includes Vedas, Upanishads, Brahmasutra and the Bhagavad Gita. Some sampradayas (religious traditions) consider their Agamas also as Sruti scriptures. The Sruti scriptures are the primary scriptures of Hinduism and, as such, hold the highest authority.

Smriti in Sanskrit means “that which is remembered.” Smriti scriptures are considered to be of human origin and include a large number of religious writings, such as Ramayana, Mahabharatta, Puranas, Manu Smriti, and Dharma Shastras. Smriti scriptures are the secondary scriptures of Hinduism and are subordinate to the Sruti scriptures.

What is the purpose of the Smriti scriptures? The primary scriptures of Hinduism (Sruti) are difficult to understand by the general masses. Furthermore, they only address the goal of human life (Self-Realization) and how to attain this goal with the spiritual code of conduct known as Yama and Niyama. Sruti scriptures are not concerned with the social philosophy that varies from time to time. The Smriti scriptures were written later to explain and elaborate the Sruti scriptures, making them understandable and more meaningful to the general population. Smriti scriptures use real life stories, narratives, fables, myths and folklore to expound the highest truths contained in the Sruti scriptures. Smriti scriptures were also written to delineate the social philosophy for the Hindu society in the ancient times. Later, when the sectarian fever rose in India, many sects wrote more Smriti scriptures to promote their religious views. Some of these sects wrote their own scriptures in which they even compared deities and declared their own deities to be superior to others. There are stories (such as Satyanarayana Katha) which even depict deities as being sometimes angry, revengeful, dictatorial, and power-thirsty.

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

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

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

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

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

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

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

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

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

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

Here is what Mahatma Gandhi tells us about women in general and husband-wife relationship in particular:

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

“The wife is not the husband’s bond-slave but his companion and his help-mate and an equal partner in all his joys and sorrows---as free as the husband to choose her own path.” Mahatma Gandhi

Baba Hari Dass, a well-known modern living saint reminds us that:

“Wife and Husband are like two equal halves of a soybean. One half-alone will not grow. If two parts are separated and planted in the earth, still they will not grow. The bean will grow only when both parts are covered by one skin, which makes them one.”

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

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

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

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

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

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

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

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

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

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