Brahmavadini
Women, known as “Sadyovadinis”, there was a very small number of women,
known as “Brahmavadini”, who would abandon the material lifestyle that was
the norm for women and instead went to a Ashram and learn the Vedas just as
men did. For these women, the “Haritha- Smriti” prescribes the Upanayanam
or sacred thread ceremony. {Evolution of educational thought in India By
Bhanwar Lal Dwivedi · 1994}.
A Brahmavadini (Samskrit : ब्रह्मवादिनी) is a highly intelligent and
greatly learned woman, who chose the path of Vedic studies. Brahmavadini
literally means ‘the woman who speaks about Brahman (ब्रह्मन् । Para
brahma). The ancient philosophical concept of shakti*,* the feminine
principle of energy, extols the immense mental and physical capabilities of
women.
While many civilizations have seen unsatisfactory history as regards
the position of women, we find that Vedas mention the scholarship of
educated women like Vaak Ambhrni, Romasa, Gargi, Ghosha, Maitreyi and
Lopamudra. During the Vedic times, women were assigned a high place in
society. They shared an equal standing with their men folk and enjoyed a
great liberty that actually had societal sanctions. Indian women were
exemplary in maintaining the basic principles of Santhana Dharma.
*र्मैत्रेयी* *॥* *Maitreyi *The Brhadaranyaka Upaniṣad (4.5.1)
calls “ atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī
ca । tayorha maitreyī brahmavādinī babhūva ।“
*विश्ववारा* *॥* *Vishvavara *Vishvarara is a Brahmavadini in the lineage of
Atri. She is the mantra drashta for Rigveda 5th Mandala Sukta 28 on Agni
devata, (Rig. Veda. 5.28.1) samiddho agnirdivi śociraśret
pratyaṅṅu̱ṣasamurviyā vi bhāti । eti prācī viśvavārā namobhirdevām̐ īlānā
haviṣā ghr̥tācī ॥1॥ Starting with the above mantra, these mantras outline
the importance of careful attention required during Atithi satkara
<https://dharmawiki.org/index.php/Atithi_Satkara_(%E0%A4%85%E0%A4%A4%E0%A4%BF%E0%A4%A5%E0%A4%BF%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%83)>
by
women. A lady should collect the required materials and havis for the
husband engaged in performing Agnihotra (where Agni is invited as a guest),
and protect the Agni.
*घोषा* *॥* *Ghosha *She is revered as a rishika, who was the daughter of
Rishi Kakshivan (काक्षीवान् । a descendent of Angiras) and granddaughter of
Dirgatamas maharshi. As she suffered from a skin ailment (leprosy) from
childhood she was unable to get married. She dutifully served her father
and continuously prayed to the Ashvini Kumaras, the divine physicians, who
were endowed with the power of rejuvenation. Pleased with her deep and
sincere prayers the Ashvini Kumaras taught her Madhu Vidya
<https://dharmawiki.org/index.php/Madhuvidya_(%E0%A4%AE%E0%A4%A7%E0%A5%81%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%AF%E0%A4%BE)>,
which granted her youth and great knowledge and cured her of her ailment
due to which she subsequently got a worthy husband. Ghosha (काक्षीवती घोषा।)
prays that Ashvini Kumaras shower immense blessings on her (just as rains
brighten up the fields) such that her youth is enhanced and that she is
favored by an appropriate husband. She also prays for the wellbeing of her
future husband that he is always protected by them. She composed two Rig
Veda suktas 39 and 40 of Mandala ten each containing 14 mantras on Ashvini
devatas, the first one eulogising them and the second one expressing that
her wishes about married life are fulfilled. Her son Suhastya also composed
a sukta in the Rig Veda (Sukta 41 of Rigveda Mandala 10).
*गार्गी* *॥* *Gargi *In Vedic literature, the name of Gargi is very
famous. She was the daughter of Vachaknu rshi (वचक्नुऋषिः) hence called as
Vachaknavi (वाचक्नवी). Since she belonged to the lineage of Garga maharshi,
she was called Gargi (गार्गी), but her original name is not described in
any text. She acquired knowledge of the Vedas and scriptures and became
renowned for her proficiency in these fields of philosophy, surpassing men
in her knowledge.
She asks “yadidaṁ sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca
protāśceti । vāyau gārgīti ।"Bhagavan! if all the earthly material is woven
like warp and woof (ओताश्च प्रोताश्च) in waters, what then is that, in
which the waters are woven?" Yajnavalkya replies"in Vayu (air) O!Gargi"
*अपाला* *॥* *Apala *Apala was the daughter of Atri
<https://dharmawiki.org/index.php/Atri_(%E0%A4%85%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%83)>
maharshi.
She was afflicted with leprosy because of which she was forsaken by her
husband. She prays to Indra to become free from the disease and invites him
for Somapana (drinking Soma), offers him Soma. Indra pleased by her
devotion restores her health and beauty. She is a brahmavadini who is the
mantra drashta for Rks in Mandala 8 Sukta 91.
*वाक्* *॥* *Vak (**वागाम्भृणी**)* Also called as Vagambhrni (वागाम्भृणी) she
was the daughter of Vak Ambhrn rshi and was a great Brahmavadini who
achieved oneness with Devi Bhagavati. She is the mantra drashta for the
devi rk mantras of Mandala 10 Sukta 125 with 8 mantras, which clearly
reflect the advaita siddhanta. This sukta is said to bestow great benefits
when recited at the end of the recitation of Devi Mahatmyam. A few lines of
the sukta are as follows.
*रोमशा* *॥* *Romasha *Romasa was one of the woman seers who was the
mantra drashta of the Rig Veda rks. She was a Brahmavadini who underwent
the upanayana or thread ceremony, Vedic study and Savitri Vachana (higher
studies). She was the daughter of Brhaspati and dharmapatni of Bhavayavya.
It is said that she used to discuss about that information which enhanced
the intellect, hence was called Romasa. Vedas and their shakas themselves
are the hairs on her body, and she used to spread that knowledge hence
called Romasa (indicates that she was wellversed in the Vedas). Romasa
means one who has lots of hairs. Her husband once teased Romasa, and her
reply as given in the Rigveda (1.126) is that her body may be hairy but all
her organs are fully grown
*सुलभा* *॥* *Sulabha *Sulabha is a brahmajnani who once visits Raja
Janaka called Dharmadhvaja's palace at Mithila with an intention of
dispelling his nature of conducting debates with the purpose of
establishing his point of view (Svamata) and quashing others viewpoints
(Paramata). Although Janaka's sabha is adorned with many Brahmavadis this
habit of having debates for showing his perspectives did not end. Although
he himself was a great Dharma Jnani, always engaged in scholarly thoughts,
well versed in darshanas such as samkhya and yoga, he was still not able to
recognise the Atmatattva. Janaka respectfully greets her and offers
hospitality. However, she remains silent when he asks her personal
information, and the purpose of her visit. Sulabha then explains to him
about good and bad qualities of speech and the 18 doshas arising out of the
speech. She then explains how a sentence should be conveyed, with clarity,
meaning, free from ambiguity, and containing eight qualities. The speech
incited by the mind afflicted with Kama (desire), Krodha (anger), Bhaya
(fear), Lobha (greed), Dainya (misery), Garva (pride), Labha (gains), Daya
(sympathy), Mana (arrogance) is full of doshas (faults). This has a strong
relationship with the science of language. Janaka and Sulabha Samvada is a
beautiful anecdote given in the Mahabharata (Shanti Parva Adhyaya 320). By
her yogic powers she entered the mind of Janaka. She and Janaka were thus
in the same body when they carried on the discussion (Page 762 of Puranic
Encyclopedia).
She reveals that she is a Kshatriya, her father was a Rajarshi named
Pradhana and because she could not find a suitable person she did not marry
Upadhyayani (उपाध्यायानी) Vs Upadhyaayaa (उपाध्याया)
When a large number of women were receiving higher education and were
making their own contributions to the march of knowledge, it is but natural
to suppose that some of them must have followed the profession of teaching.
“Upadhyayani” in Sanskrit language supports this conjecture. The latter of
these words (Upadhyayani) is a courtesy title given to the wife of a
teacher, who may or may not be educated. We must note in this connection
that there was no Purdah custom in Hindu society down to the 12th century,
and so there was no difficulty for women in taking to the teaching
profession. Lady teachers may probably have confined themselves to the
teaching of girl students, though some may have taught boys also. Panini
refers to boarding houses for lady-students, chhatrishalas (छात्रिशालाः
छात्र्यादयः शालायाम्) (6.2.86), and these probably were under the
superintendence of Upadhyayas or lady teachers, who had made teaching their
profession.
Discussion
*Reasons for decline in Upanayana and Vedic Studies** (Preponderance of
probabilities) *
In the time Upanayana and Vedic study was common for girls it is needless
to add that women used to offer morning and evening prayers as regularly as
men. Gradually the both Upanayana and Vedic study for girls declined owing
to many reasons.
- At the time of composition of Brahmanas
<https://dharmawiki.org/index.php/Brahmana_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D)>
the
volume of Vedic studies became extensive, subsidiary sciences (Vedangas
<https://dharmawiki.org/index.php/Shad_Vedangas_(%E0%A4%B7%E0%A4%A1%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%BF)>)
were developed with many commentaries. Subject became extensive and a long
period of time was required to complete the studies.
- The spoken dialect of the age had begun to differ considerably from
the language of the Vedic hymns, and the theory had found universal
acceptance that to commit a single most minor mistake in the recitation of
a Vedic Mantra would produce most disastrous consequences to the reciter.
मंत्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमान
हिनस्ति यथेन्द्रशत्रुः स्वरतोऽपराधात् ॥ (Panini Shiksha 52)
- As a consequence, society began to insist that those who wanted to
undertake Vedic studies must be prepared to devote a fairly long period, of
about 12 to 16 years to the task. Women used to be married at about the age
of 16 or 17, and could thus give only 7 or 8 years to their Vedic studies.
So short a period was quite insufficient for an efficient grounding in the
Vedic lore in the age of the Brahamanas. Society was not prepared to
tolerate dilettante Vedic studies, and as a consequence, lady Vedic
scholars began to become rarer and rarer.
- Vaidika yajnas also became very complicate at this time; they could be
properly performed only by those who had studied their minute intricacies
very carefully. As a consequence, the participation of women in yajnas
gradually became a mere matter of formality. Gradually male substitutes
were assigned duties in the yajnas.
- The wife was originally entitled to offer oblations in the Grihya fire
in the absence of the husband; now a son, or a brother-in-law began to act
in her place (Sank. Grhy. Sutr. 2. 17, 13). She continued to perform the
evening offerings down to the beginning of the Christian era, but the
recitation of the Vedic Mantras was prohibited to her on the occasion.
- Since women did not have to recite Vedic mantras for any yajnas,
gradually the associated Upanayana samskara for their education was gone as
a formality just before their marriage. Later in the Smriti age, it was
advocated that girls' Upanayana may be performed but without Vaidika
mantras (Manu 2.66). Some texts prohibited the ceremony altogether.
- A theory came about that service of the husband corresponded to the
service of the preceptor, therefore Upanayana was unnecessary for girls.
When upanayana was discontinued in the case of girls, it began to be
advocated that other rituals also should be permitted to them, only if they
were performed without the recitation of the Vedic Mantras. This position
has been taken up by almost all the Smriti writers.
The prohibition of upanayana amounted to spiritual disenfranchisement of
women and produced a disastrous effect upon their general position in
society. It reduced them to the status of Shudras. The principle implies
that men and women have equal rights and responsibilities in matters
temporal as well. Since the spiritual disenfranchisement of women, men have
become accustomed to regard them as their inferiors in all the spheres of
life. Upanayana has become a meaningless formality even in the case of
boys; women naturally feel that they have nothing to gain by becoming
re-eligible for it. It is true that the religious disenfranchisement that
resulted from the ineligibility for upanayana produced a disastrous
consequence upon the general status of women in society.In the later ages
as focus on education of girl child declined, with the invasions of
foreigners, protection became paramount. Child marriages which were once
not thought of now became significant. This further led to the fall of a
woman's status in the society. We see how education and marriage was
interlinked in maintaining the status of the women in the society.
Many dharmic practitioners have been primarily criticized as encouraging
gender inequality between men and women, which proved to be detrimental to
the Indian women. A list of such misconceptions is summarized below.
1. Women in ancient times were uneducated and exploited.
2. Women had no role in performing yajnas
3. Samskaras are not meant for women
4. Girls were not allowed to decide their course in life
5. Girls were always to remain secluded inside their homes
6. Women are meant for domestic work (i.e., they had no social, political
and administrative roles)
The previous sections describe the educational progress of Bharatiya nari
even while women in other parts of the world have been going through dark
ages of suppression. It may be noted that the references here dispel many
misconceptions regarding education of women in Vedic times which are based
on prejudice and are thus unfounded. Such false information about the Vedic
practices caused much harm misguiding the newer generations about the
concepts of Sanatana Dharma. Salient aspects about Education of Women in
Ancient India include
1. Education of girl child in higher studies was encouraged by parents.
2. Upanayana samskara of girl child was performed for initiation into
vedic education on par with a male child.
3. Girl child was educated in a protected environment with special
provisions in the rules of Brahmacharyaashrama
<https://dharmawiki.org/index.php/Brahmacharyashrama_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83)>
4. Girls had a choice of subject in their education
5. Coeducation existed with ease
6. Women could choose between education and marriage
7. Costs of education were supported by parents
Our Sanskrit literature and history also support the view that the absolute
seclusion and restraint of women were not the practicing dharmic customs.
Bhartiya Parampara also supported education of women. Advaita-Vedanta
Acharya Sri. Adi Sankaracharya is said to have engaged in a debate with
Bharati, the learned wife of Mandana Mishra. { Altekar, A. S. (1938) *The
Position of Women in Hindu Civilization. From Prehistoric Times to the
Present Day.} {R L Kashyap} *
Manu
<https://dharmawiki.org/index.php/Manu_(%E0%A4%AE%E0%A4%A8%E0%A5%81)> broadly
defines a Brahmachari as follows:
*yadyasya vihitaṁ carma yat sūtraṁ yā ca mekhalā **।* *yo daṇḍo yacca
vasanaṁ tattadasya vrateṣvapi **॥**2.174**॥*
*sevetemāṁstu niyamān brahmacārī gurau vasan **।* *sanniyamyendriyagrāmaṁ
tapovr̥ddhyarthamātmanaḥ **॥**2.175**॥*
Summary : After upanayana one who undertakes the (brahmacharya) vrata and
learns veda according to the injunctions laid down, only that person who
has during the upanayana, having worn the skin (चर्म), the girdle (मेखला),
the sutra (सूत्र or yajnopavita) and staff (दण्डः) undertakes the vrata (is
a brahmachari). Following the niyamas, a brahmachari resides along with the
Guru and increases his tapas
<https://dharmawiki.org/index.php/Tapas_(%E0%A4%A4%E0%A4%AA%E0%A4%B8%E0%A5%8D)>
by
controlling his senses
<https://dharmawiki.org/index.php/Indriyas_(%E0%A4%87%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%AF%E0%A4%BE%E0%A4%A3%E0%A4%BF)>
.
Long before the civil laws of the Romans
<https://www.wisdomlib.org/definition/roman#hinduism>, which gave the
foundation for the legislation of Europe and of America, were codified by
Justinian, the Hindu laws of Manu
<https://www.wisdomlib.org/definition/manu#hinduism> were closely observed
and strictly followed by the members of Hindu society in general. Many of
the Oriental scholars, having compared the digest of Justinian and the
Mosaic laws of the Old Testament with the Hindu laws, have arrived at the
conclusion that the code of Manu was related to them as a father is to his
child. Yet the Hindu law-givers only repeated and codified the ethical
principles which were inculcated in the Vedas. Following the teachings of
the Vedas, the Hindu legislator gave equal rights to men and women by
saying: “Before the creation of this phenomenal universe, the first-born
Lord of all creatures divided his own self into two halves, so that one
half should be male <https://www.wisdomlib.org/definition/male#history> and
the other half female”. This illustration has established in the minds of
the Hindus the fundamental equality of man and woman. Just as the equal
halves of a fruit possess the same nature, the same attributes, and the
same properties in equal proportion, so man and woman, being the equal
halves of the same substance, possess equal rights, equal privileged, and
equal powers. This idea of the equality of man and woman was the
corner-stone of that huge structure of religion and ethics among the Hindus
which has stood for so many ages the ravages time and change, defying the
onslaughts of the short-sighted critics of the world. Therefore, in India,
whatever is claimed for the man may also be claimed for the woman; there
should be no partiality shown for either man or woman, according to the
ethical, moral, and religious standards of the Hindus. The same idea of
equality was most forcibly expressed in the Rig Veda
<https://www.wisdomlib.org/definition/rigveda#hinduism> (Book 5, hymn 61,
verse 8). The commentator explains this passage thus: “The wife and
husband, being the equal halves of one substance, are equal in every
respect; therefore, both should join and take equal parts in all work,
religious and secular”. No other scriptures of the world have ever given to
the woman such equality with the man as the Vedas of the Hindus. As in
religion the Hindu woman of ancient times enjoyed equal rights and
privileges with men, so in secular matters she had equal share and equal
power with them. From the vedic age women in India have had the same right
to possess property as men; they could go to the courts of justice, plead
their own cases, and ask for the protection of the law. Sir Monier Monier
Williams says: “Indian wives often possess greater influence than the wives
of Europeans.” The number of wife-beaters is considerably smaller in India
than in Europe or America. He is not a true Hindu who does not regard a
woman’s body as sacred as the temple of God. He is an outcast who touches a
woman’s body with irreverence, hatred or anger. “A woman’s body”, says Manu
the law-giver, “must not be struck hard, even with a flower, because it is
sacred”. It is for this reason that the Hindus do not allow capital
punishment for women. The treatment of woman, according to Hindu religion,
will be better understood from some of the quotations from the laws of Manu
and their law-givers.
Manu says:
1. “The mouth of a woman is always pure” V, 130.
2. “Women must be honoured and adorned by their fathers, husbands,
brothers, and brothers-in-law, who desire their own welfare” III, 55.
3. “Where women are honoured, there the *Devas* (gods) are pleased; but
where they are dishonoured, no sacred rite yields rewards” III, 56.
4. "Where female relations live in grief, the family soon wholly perishes;
but that family where they are not unhappy ever prospers” III, 57.
5. “In like manner, care must be taken of barren women, of those who have
no sons, of those whose family is extinct, of wives and widows faithful to
their lords, and of women afflicted with diseases” VIII, 28.
6. “A righteous king must punish like thieves those relatives who
appropriate the property of such females during their lifetime” VIII, 29.
7. “In order to protect women and Brahmins, he who kills in the cause of
right commits no sin” VIII, 349.
8. “One’s daughter is the highest object of tenderness; hence, if one is
offended by her, one must bear it without resentment” IV, 185. (Compare
this with the statements of the missionaries that the Hindu religion
sanctions the killing of girls).
9. “A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a
paternal aunt, must be honoured like the wife of one’s spiritual teacher;
they are equal to the wife of one’s spiritual teacher” II, 131.
(In India, the wife of a spiritual teacher is regarded as a living goddess).
10. “Towards the sister of one’s father and of one’s mother and towards
one’s elder sister, one must behave as towards one’s mother; but the
mother’ is more venerable than they” II, 133.
11. “But the teacher is ten times more venerable than the sub-teacher, the
father a hundred times more than the teacher, but the mother a thousand
times more than the father” II, 145.
12. “A chaste wife, who after the death of her husband constantly remains
chaste, reaches heaven, though she have no son, just like those chaste men"
V, 160. (Compare this with the statements of the missionaries that Hindu
widows are cursed by their religion).
13. “In that family where the husband is pleased with his wife and the wife
with her husband, happiness will assuredly be lasting” III, 60.
14. “Offspring, the due performance of religious rites, faithful service,
highest conjugal happiness, and heavenly bliss for the ancestors and one’s
self, depend upon the wife alone” IX, 28.
15. “Let mutual fidelity continue till death; this may be considered as a
summary of the highest law for husband and wife” IX, 101.
>From other Hindu laws:
“Woman possesses an unequalled means of purification: they never become
(entirely) foul”.
“Women are pure in all limbs”.
1. “Man is strength, woman is beauty; he is the reason that governs and she
is the wisdom that moderates”.
2. “He who despises woman despises his mother”.
3. “He who is cursed by a woman is cursed by God”.
4. “The tears of a woman call down the fire of heaven on those who make
them flow”.
5. “Evil to him who laughs at a woman’s sufferings; God shall laugh at his
prayers”.
6. “The songs of women are sweet in the ears of the Lord; men should not,
if they wish to be heard, sing the praises of God without women”.
7. “There is no crime more odious than to persecute women, and to take
advantage of their weakness to despoil them of their patrimony”.
8. “The woman watches over the house, and the protecting divinities (*devas* of
the domestic hearth are happy in her presence. The labours of the field
should never be assigned to her”.
9. “When relatives, by some subterfuge, take possession of the property of
a woman, her carriages or her jewels, such evil-doers shall descend into
the infernal regions”.
10. “The virtuous woman should have but one husband, as the right-minded
man should have but one wife”.
Here is the definition of a wife given in the *Mahabharata*:
A wife is half the man, his truest friend;
A loving wife is a perpetual spring
Of virtue, pleasure, wealth; a faithful wife
Is his best aid in seeking heavenly bliss;
A sweetly-speaking wife is a companion
In solitude, a father in advice,
A mother in all seasons of distress,
A rest in passing through life’s wilderness.
The unmarried daughter, not the son, inherits the mother’s
estate. This is the Hindu law. The special property of the wife which she
gets as dowry cannot be used by the husband. A wife in India is not
responsible for the debts of her husband or son. The mother in India owns
her children as much as the father does. {Complete works of Swami
Abhedananda by Swami Prajnanananda | 1967 RK Mutt}
*KR* IRS 151122
On Tue, 15 Nov 2022 at 18:41, 'N Sekar' via iyer123 <
[email protected]> wrote:
> I am forwarding my reply to Sri Rangarajan on the subject, as some vested
> interests are propagating that our Religion is misogynist.
>
> They forget that no women can ever be a Mullah or a Bishop and mosques
> don't even allow women during prayers. We worship Maa Saraswathi, Lakshmi,
> Durga and others. And Arthanarreswara, where Shiva and Shakthi are one and
> the same.
>
> Siculars choose to be selectively blind and deaf and dumb.
>
> My reply:
>
> Thanks.
>
> In addition to what Sri Sudharshan has written I may add here that during
> the performance of the 108 Surya Namashkar, the Guru or priest asks the
> womenfolk Not to recite some slokas. ( that many of them, compared to men,
> cannot do 108 namaskarams due to their physique is another matter) When I
> asked him why, he replied saying that when chanting these slokas, the
> sound emanates from the underbelly and putting so much pressure on the
> underbelly by the women will damage their uterus. May be there are other
> mantras like this which are not conducive for the women to chant.
>
> Just wanted to share.
>
> N Sekar
>
> Sent from Yahoo Mail on Android
> <https://go.onelink.me/107872968?pid=InProduct&c=Global_Internal_YGrowth_AndroidEmailSig__AndroidUsers&af_wl=ym&af_sub1=Internal&af_sub2=Global_YGrowth&af_sub3=EmailSignature>
>
> On Tue, Nov 15, 2022 at 7:06 AM, Rangarajan T.N.C.
> <[email protected]> wrote:
> Very interesting insight
>
> On Monday, 14 November, 2022 at 07:11:16 pm IST, sudarshan madabushi <
> [email protected]> wrote:
>
>
>
> https://unknownsrivaishnava.wordpress.com/2022/11/14/can-women-recite-the-vedas-asks-mr-arvindan-neelakandan/
>
>
> Sudarshan
>
> Sent from my iPhone
>
> --
> You received this message because you are subscribed to the Google Groups
> "iyer123" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/iyer123/994896754.318775.1668517851347%40mail.yahoo.com
> <https://groups.google.com/d/msgid/iyer123/994896754.318775.1668517851347%40mail.yahoo.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopDaJygy70CCBGw7HcGzv-bR5_wDkWGisUj_iVK7W0wCg%40mail.gmail.com.
