Challenges for Women in Indian Society: from Ancient to Modern World

Dr. Sunil Asstt, prof, department of history, hindu collage, sonipat.

Abstract: "Women are not brought into the world but rather made". As 5000-year-old human progress, India is a standout amongst the most religious and ethnically various countries on the planet, what superior to India to embody the previously mentioned proclamation. With incredible /ceremony, the entire world is commending the International Women Day, yet at the same time, there is a need to see the opposite side of the coin. The goal of this examination not exclusively to investigate the present situation of women in the creating Indian culture yet in addition to research the job and status of women in India from old time to the advanced time. Furthermore, this examination additionally centres around whether the position and state of women in Indian male-commanded society with respect to Liberty, Equality, Education, Marriage and Family life, Gender predisposition, Gender Ratio, Religious and Cultural life has been dormant, improved or decayed. This investigation is an endeavour to comprehend the situation of Indian women as well as to improve the unthinkable and generalizations states of women in India.

Keywords : Indian Women; Taboo; Indian Society

1. Introduction “The Best thermometer to the progress of nation is its treatment of Women” - Swami Vivekananda. According to the first Prime Minister of republic India “You can tell the condition of a nation by looking at the status of its Women”. The investigation of any general public isn't finished without the examination and investigation of job, commitment, and status of the women in that society. There is no disarray that at the Rig Vedic time when women were in an exceptionally stable condition and nearly loved their status got lessened in the Later Vedic time. (Nandal and Rajnish, 2014). Indian culture dependent on the soul that women ' motivation is men; they rise or sink together, predominated or exceptional, bond or free. There is no uncertainty that Indian culture is amidst an upset that has been for the advancement of the economic wellbeing of the women. The proof is unavoidable; the voice of women has been out loud and compelling in Parliament, courts and in the avenues (Sreenivasa, 2006). While women in the West needed to battle for over a century to get a portion of their essential rights, similar to one side to cast a ballot, the Constitution of India gave women equivalent rights with men from the earliest starting point. 2. Methodology The methodology of this study is purely descriptive and required information are collected from different secondary sources like Epics, Vedas, Smritis and Puranas, Dharam sutras, Vedangs, Vedant(Upanishads) and other publications relating to women in the ancient age. Hindu religious texts like Vedas, Upanishads, Epics (Ramayana, and Mahabharata) depict the true picture of an ncient Indian society. Manuscript, Rig-Veda

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Samhita, Susruta Samhita, Smritis and Puranas have also been the pivotal sources of information to examine the social, domestic, economic, educational, religious and political status of women in ancient Indian society. Vedas, the most pious. Hindu scripture highlighted the good position of ladies in antiquated society and gave important and real data required for this examination paper. Rig Veda gave the most valuable data about traditions, qualities, and thoughts regarding every single circle about the life of ladies around then.

3. Literature Review Writing study uncovers that ladies appreciated practically equivalent status and rights like their male's partners in antiquated India, (Altekar 2014; Bader, 2013; Salawade, 2012). It is apparent from crafted by Grammarians, for example, Katyayana and Patanjali that ladies were appropriately taught in the early Vedic period. Ladies additionally had the opportunity to choose their spouses to shape a well-known framework known as Swayamvar. Truth is told, during this time, ladies had appreciated practically comparable or predominant position than the guys. In old India, however, the male-centric framework was exceptionally predominant yet ladies delighted in a place of regard and adoration, (Jayapalan, 2001; Mishra, 2006). This was an unbending perspective that just young men were in charge of the upliftment of the family and society as well (Mahapatra, 2015). The status of ladies and their exercises can be separated into three primary recorded periods, the old, the medieval and current (Mishra, 2014). 4. Status of Women in different Periods and Eras In the following subsection, we will focus on the major points about the society in which women were leaving. 4.1.1. Role and Status of Women in the Rig Vedic and Later-Vedic period In the Rig Vedic time, Women in India appreciated a high status in the public eye. Their condition was great. The ladies were given the chance to accomplish a highly intelligent and otherworldly standard. There were numerous ladies Rishis during this period. Indeed, even there were some knowledgeable ladies who had created the mantras (Suktas) in the Vedic writings. These were Lopamudra, Ghosha, Vishwavara, Vishpala, Palomar a lot more names. The more extravagant segment of the general public enjoyed polygamy, yet in the regular area of the general public, monogamy was common. There was no Sati framework or kid marriage. Be that as it may, from getting a charge out of free and regarded positions in the Rig-Vedic culture, ladies began being oppressed since the Later-Vedic period in training and different rights and offices. Kid marriage, widow consuming, the purdah framework, and polygamy further exacerbated the ladies' position. 4.1.2. Women in the Vedic and the post-Vedic Periods The genesis of Indian culture was from Vedas, although there is a different opinion about the timing of Vedas. But the most expected timing for the composition of the Rig Veda is believed to be 1500 BCE to 1000 BCE and for the later Vedic text that was believed to be composed between 1000 BCE to 600 BCE.

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4.2.1 Liberty for women in Ancient Society: The degree of freedom that is delighted in by the ladies in a general public mirrors the recognition, standards, and estimations of that society. Ladies never watched "purdah". They delighted in the opportunity and even they appreciated the opportunity in choosing their male accomplice. There was an appropriate training educational plan for ladies. Widows were allowed to remarry. The separation was anyway not allowable to them. Indeed, even men did not reserve the option to separate from their spouses. Ladies were given finished opportunity in family matters and were treated as "Ardhanginis".

4.2.2. Equal Educational opportunities for women: Girls were never abused albeit male youngsters were wanted to female kids (Rig Veda) They additionally got instruction like young men and experienced the "Brahmacharya" discipline including the "Upanayana Sanskara" (among the different phases of the ceremonies that must be performed by a person). Ladies considered the Vedic writing like men and some of them like Lopamudra, Ghosa and Sikata-Nivavari figure among the writers of the Vedic mantras (psalms). Numerous young ladies from the upper strata (wealthier area) of society kept on having the training to post Vedic time. 4.2.3. Position of Women in Matters Relating to Marriage and Family Affairs: Marriage in the Vedic time frame was viewed as a social and religious obligation. Ladies reserved the option to remain old maids for an incredible duration. Marriage was not coercively forced on them. Tyke relational unions were obscure. Young ladies were given in marriage simply after pubescence that too in the wake of finishing their instruction ladies reserved the privilege to choose their life-accomplices. There were no episodes of share or substantial blessings instalments from the side of young ladies to her significant another family. In the point of view of Manu: The ladies needed to perform just the jobs of a spouse and job a mother. As a spouse, she needs to think about his significant other and as a mother; she needed to assume the liability of youth childhood. (Manu Smriti, first Century BCE)

4.2.4. Economic Production and occupational Freedom: Vedic period ladies likewise used to add to the family job. Vedic time ladies had the monetary opportunity. There were numerous instances of female instructors (Adhyapika). Indeed, even ladies set up specific handlooms and other stuff from their home. Turning and weaving of garments were done at home. Ladies additionally added to their spouses in horticultural idealists. 4.2.5. Rights in the Property Rights and Inheritance: A young lady was totally reliant over his dad so there was no such alternative for her to have an offer in the property of his dad. Be that as it may, every old maid was qualified for one-fourth offer of patrimony gotten by her siblings. Ladies had the privilege or extension to get blessings and other material stuff (Stridhan) at the season of marriage yet the greater part of the family property was under the control and the board of the patriarch. As a spouse, a lady had no immediate offer in her better half's property. Be that as it may, a JETIR1907778 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 167

© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) neglected spouse was qualified for 1/third of her significant other's riches. A widow was relied upon to drove an austere life and had no offer in her better half's property. This can be abridged as that the ladies don't have much adaptability in the property right however against this insurance of ladies was an unquestionable requirement obligation from her dad and after marriage from her better half. 4.2.6. Women and Religion: Women had great liberty in the participation of various religious functions with his husband. Religious ceremonies and sacrifices were performed jointly by the husband and the wife. Women even participated actively in religious discourses. Women were allowed to study any of sacred literature. 4.2.7. Role of Women in Social Life: Women played a major role in society as they used to participate in the ceremony and also participated in the religious discourse. They also had the right to participate in the Sabha and Samiti (Rig Vedic assemblies) and to have a discussion on certain issues but they don’t have the right to vote.

4.3. Status of women during the Epic period: The position of women was very honorable at home. Both Ramayana and Mahabharata Epics had given a respectable place for women; women had been called as the epicenter of Dharma. There are many examples of act of valor from women like Kaikeye, Sita, Rukmani, Satyabhama, Sabitri, Draupadi and others. The Ramayana and Mahabharata set illustration for the Hindu ideal womanhood, it idealises and glorifies the very definition of “Pativratya” and idealizes womanhood as most venerable part of Hindu society.

4.4. Women during the Period of Dharma Shastras and Purans: During the time of Dharmashastras and Puranas, the status of ladies declined all of a sudden as the ladies were presently considered as an oppressed subject. The young ladies were denied formal training, Daughters were viewed as peons. The opportunity of ladies was shortened. Children were given needs in each area of society. Manu, as referenced in his Smriti, the ladies stayed in the assurance for a mind-blowing duration. She got assurance first from her dad then to from his better half and finally in the insurance of her children. She was only a subject that necessities to get security with certain unforgiving principles from her family and society. 4.5. Women in the period of Buddhism and Jainism: The effect of Buddhism and Jainism's proclaiming and thoughts absolutely made a few positives feeling for the ladies. The state of ladies improved to some dimension in this time. Buddha lectured balance and he attempted to improve the social, instructive and religious statuses of ladies. During the kind-hearted guideline of the renowned Buddhist lords, for example, Chandragupta Maurya, Ashoka, Kharavela, Harshavardhana, and others, ladies showed signs of improvement open doors for improving their status from tolerant Buddhist way of thinking. Ladies were presently permitted to have instruction. Ladies were allowed to progress toward becoming "Sanyasis". Numerous ladies played the main job in Buddhist ascetic life; ladies had their sangha called the bhikshu sangha. The sangha opened to them. There were numerous instances of ladies as head of JETIR1907778 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 168

© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) sangha at the season of Gautama and Mahavira. Other than these all alteration, the monetary and public activity of ladies stayed unaltered. 4.6. Ancient Women in Politics: Ladies were extremely dynamic in governmental issues as there are numerous instances of the standard of ladies at various times. Megasthenes referenced the Pandya Women (South Indian kingdom) running the organization. The Satavahana ruler, "Nayanika ruled the kingdom in the interest of her minor child after the demise of Satakarni I. The Gautamiputra Satakarni (Satvanaha administration) led together with his mom Gautami gadget. Indeed, even the renowned Satvahanas administration's rulers used to take their names with the names of their mom, a type of matriarchy. Pravabati, the little girl of Chandragupta II (Gupta tradition), governed in the interest of the minor Vakataka ruler after the passing of her significant other Rudrasen. A short while after the Gupta time frame, rulers used to lead in Kashmir, Orissa, and Andhra. Princess Vijaybhattarika went about as the commonplace ruler under the Chalukya King Vikramaditya I. There were numerous precedents that ladies were commonplace and town managers in the Kannada district.

4.7. Status of women in Medieval India The Medieval time frame (Period between 500 A. D to 1526A.D) was demonstrated to be a Dark Age for the ladies, their status further decayed from awful to more regrettable. This age was the period of muslin intrusion, and these trespassers purchased their very own way of life with them and practically all the intruder traditions were Muslim so the Muslim culture was most common and unavoidable in the Indian culture. The ladies were simply treated as an article that was utilized to make wedding collusions and was treated as blessings. The rulers who were vanquished in the wars needed to make marital collusions with the person who won the war. Polygamy presently was sporadic in India alongside that guidelines were utilized to keep ladies for their pleasure in their 'herms'. So as to ensure themselves, they began to utilize Pardha and hence there began a purdah framework. This further lead to an injury to the freedom of ladies. They were not permitted to move unreservedly and this prompts the further disintegration of their status. Presently they started to think about a young lady as hopelessness and weight, which must be protected from the eyes of gatecrashers and needs additional consideration. In this manner, an endless loop and endless conditions began working up in which ladies were caught and there were no doors for their opportunity. This offered to ascend to some new shades of malice, for example, Child Marriage, Sati, Jauhar and limitation on young lady training, Ill- treatment of widows.

4.7.1 Sati The custom of biting the dust at the memorial service fire of the spouse is known as "Sati" or "Sahagaman". As indicated by a portion of the Hindu sacred writings ladies biting the dust at the memorial service fire of her better half go directly to paradise so it's great to rehearse this custom. At first, it was not compulsory for the ladies but rather in the event that she rehearsed such a custom she was exceptionally regarded by the general JETIR1907778 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 169

© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) public, even the states of the widow were grievous so the widows settled on Sati as she was not having any alternative. A portion of the acclaimed sacred texts like 'Medhatiti' had an alternate view that site is a type of suicide, so one must evade this. The most apparent verification of Sati from the Gupta time Inscription, Eran, It unmistakably makes reference to about the act of Sati. 4.7.2. Jauhar: It is also more or less similar to Sati but it is mass suicide. Jauhar was prevalent in Rajput societies. When Rajput kings find themselves near to defeat in the battle they used to fight till the end of their life and their wives to safeguard their sanctity used to perform Jauhar. The famous book Padmavat written by Malik Mohammad Jayasi, mention about the Jauhar that was performed at the time of Allaudin Khilazi attack at Chittor fort in Rajasthan. Another example was the attack of Sher Shar Suri at the fort of Chenderi, the same practice of Jauhar was also performed there. 4.7.3. Child Marriage: It was the norm in medieval India. Girls were married off at the age of 8-10. They were not allowed access to education and were treated as the material being. The plight of women can be imagined by one of the shloka of Tulsidas where he writes "Dhol, Gawar, Shudra, Pashu, Nari, ye sab tadankeadhikari". Meaning that animals, illiterates, lower castes, and women should be subjected to beating. Thus from there, we can see the condition of women was almost similar to that of a beast. And further, this child marriage leads to poor health standards for women, high death of a mother while giving birth to a child and high mortality rate. 4.7.4. Restriction on Widow Remarriage: The condition of widows in medieval India was very bad. They were not treated as human beings and were subjected to a lot of restrictions. They were forced to live pious life after their husband died and were not allowed entry in any celebration. Their presence in any good work was considered to be a bad omen. Sometimes heads of widows were also shaved down. Their presence was considered a curse. They were not allowed to remarry. This cruelty on widows was one of the main reasons for a large number of women committing Sati because they find widow life as very tough as there were a lot of rules and customs for widows. So Sati was a very easy option for them to end their life at once. In medieval India living of a widow in hindu society was very tough and it was almost a curse for them.

4.7.5. Purdah System: The veil or the 'Purdah' system was widely prevalent in medieval Indian society. It was used to protect them from the bad eyes and to maintain their sanctity. But this system curtailed the freedom of women and further created an unbreakable cordon of solitariness for them in society. 4.7.6. Girl Education: The girls of medieval India and especially Hindu society were not given formal education and this was the time where these taboos were established that the only work for the women is to do household chores only. This stereotype was not easy to break. But a famous Indian philosopher 'Vatsyayana' wrote that women were JETIR1907778 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 170

© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) supposed to be perfect in sixty-four arts which included cooking, spinning, grinding, knowledge of medicine, recitation and many more. Even we found certain examples of Primary education for girls that primary schools or Mahatma were established by the Great Mughal emperor Akbar. 4.7.7. The conditions of women in Southern India: The state of ladies in the southern zones was vastly improved when contrasted with Northern India. As in the south, we found numerous instructive foundations for ladies and there are numerous precedents that specific territories were managed by ladies. So this was extremely pleased in India. Priyaketaladevi, ruler of ChalukyaVikramaditya ruled three towns. Another lady named Jakkiabbe used to lead seventy towns. We have numerous records of outside voyagers those unmistakably notice about the ladies rulers and about the better conditions and status of ladies. Domingo Paes, popular Portuguese explorer vouches for it. He has written in his record that in Vijay agar kingdom ladies were available in every single field. Nuniz, another well-known explorer toward the South additionally remarks that a few ladies were in the records office and dealing with the records was effective. So this demonstrates the ladies were exceptionally taught around then. There were very few instances of state-funded schools in Northern India however IbnBatuta, the Morocco voyager does specify that there were 13 schools for young ladies and 24 for young men in Honavar. Be that as it may, there were some evil practices even in Southern pieces of India; it was the custom of Devadasis. Devadasis were a custom predominant in Southern India. In this framework, young ladies were devoted to sanctuaries for the sake of divine beings and goddesses. Their entire life was committed to sanctuaries. Their fundamental necessities were satisfied by the sanctuaries as it were. They needed to live in chastity. They used to move and sing in the sanctuary for their god this was all that they needed to do in their life. No rights no different needs in life Some rulers used to welcome sanctuary artists to perform at their court for the joy of subjects and in this manner, some Devadasis changed over to Rajadasis (royal residence artists) predominant in certain clans of South India like Yellamma clique (Sharma,2002). 4.8. Modern Indian Women The state of ladies in present-day India is in a Catch 22. On one hand, she is at the principle of achievement; then again, she is mutely enduring the brutality burdened on her by her very own family and society. As contrasted and the past the state of ladies had improved by miles however in all actuality still the laws and changes that were made for the upliftment for the ladies are as yet not pursued at ground level. Their way is loaded with barricades. The ladies have left the persona of alleged Pardha and are driving from the front to demonstrate their ability. They had substantiated themselves. In any case, in India, they are yet to get their contribution. The sex proportion of India demonstrates that the Indian culture is as yet partial against female. There are 933 females for every thousand guys in India as indicated by the statistics of 2001, which is much beneath the world normal of 990 females. This plainly demonstrates the social state of ladies in India. Presumably, the things are improving however at a moderate rate. The primary issues of Indian ladies include:

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4.8.1. Lack of education In India, the education had never been the center of thinking for the women. From the medieval India, women were debarred from the educational field. According to medieval perception women just need household education and this perception of medieval India still pervasive in villages of India .Girls education still considered as the secondary means to them. Their primary goal is still to get expertise in household chores. This illiteracy to women further leads to many problems. An uneducated mother cannot look after her children properly and she is not aware of the deadly diseases and their cure, which leads to the poor health of the children. 4.8.2. Poor Health The malnutrition results in poor health of women. The concern about the health of the girls has never been taken into account. The nutrition diet and caring is not even a topic of concern about the girls. They are not breastfed for long. In the want of a son the women want to get pregnant as soon as possible which decreases the caring period to the girl child .Women are not given the right for free movement that means that they cannot go anywhere on their own if they want and they have to take the permission of a male member of the family or have to take them along. 4.8.3. Maternal Mortality India is among the countries which are having the highest mortality rate. Proper attention is not paid towards the girl child those results in the malnutrition and if they are married at an early age which leads to pregnancies at a younger age when the body is not ready to bear the burden of a child. All these results in many complications, which may lead to gynecological problems, which may even become a serious threat to the life of women. 4.8.4. Mistreatment In India, violence against women is the most common evil. Not just in remote areas but in cities also have to face these situations daily. As this is very common and they have to make their mind to face the same situation again and again. They are subjected to physical and mental violence. They are the one who works most and paid with little. Women are not safe anywhere neither at home nor at the workplace. Every hour a woman is raped in India and every 93 minutes a woman is burnt to death due to dowry problem. There are many laws such as The Hindu Marriage Act of 1955, The Hindu Succession Act of 1956, The Hindu Widow Remarriage Act of 1856, The Hindu Women Right to Property Act of 1937, The Dowry Prohibition Act of 1961, to protect women and punishment is severe but the conviction rate of crime against women is very low in India. 4.8.5. Overworked Indian women work a lot almost equal to men and even more than him, but her work is neither recognized nor appreciated. A study conducted by Mies in 1986, that in Andhra Pradesh a woman works around 15 hours a day during the agricultural season whereas a male on an average works for around 7-8 hours only, (Gadhre,

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2015). So from here, we can drive a conclusion that the stereotype that women can only work as a helper to men but she can’t lead from the front. These taboos are still pervasive in India. 4.8.6. Dowry It's really a burning problem in India. Still, Courts are flooded with cases related to death due to dowry harassment from the side husband and in-laws. In ancient times women were given 'Stridhan’. This was the amount given to her so that she can do better upbringing of her children and this money can be utilized by her at the time of severe needs. But the in-laws don’t have any right to use that money. Slowly this tradition became obligatory and took the form of dowry. We all know the dowry today is a compulsion in marriage. If a girl came with a good amount of dowry then she is greatly respected by her In-laws and if she came with little or no dowry then she is treated really badly in her new home and this further leads to the serious issue of violence and she can be put even to death. We can see a huge number of such cases in the Indian courts waiting for justice. 4.8.7. Female infanticide/foeticide In India, a girl child is still taken as a burden. She is still considered a curse. So in past times, they were killed as soon as they were born. In some parts of northern India, newly born girl child was dropped in a large bowl of milk and was killed. What has changed so far, nothing the same thing is practiced with the help of modern technology that helps in determining the sex of the unborn child in the womb of the mother, if it is found to be a girl baby then she is murdered in the womb as named as abortion. 4.8.8. Crimes against women Police records are flooded with cases of crime against women. The National Crime Records Bureau reported in 1998 that the growth rate of crimes against women would be higher than the population growth rate by 2010. Even many of the cases are not registered with the police due to the social stigma attached to rape and molestation cases. 4.8.9. Trafficking The Immoral Traffic (Prevention) Act was passed in 1956. However many cases of trafficking of young girls and women have been reported. These women are either forced into prostitution, domestic work or child labor. In some parts of India, the needy family sells their girl child for the money.

5. Women's Struggle and Reforms There were some scholars and social workers who were educated in the modern western education try to make some changes in the society by effacing the evils from Indian society and to improve the social status of the women. There have been social reformers like Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Swami Vivekanand, and Swami Dayananda Saraswati who had helped women to gain their previous status in society. Although that was the toughest job to brake the bigotry views of society.

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5.1. Raja Ram Mohan Roy Raja Ram Mohan Roy was strictly against the evils prevalent in society in his time. He was the only who devoted all his life in effacing these ill practices like Sati Pratha. Finally in 1829 the British govt. Efface and ban Sati Pratha. He himself married a widow thus setting the example for the whole society. Along with 'Dwarka Nath Tagore' he founded "Brahmo Samaj"(1828) for the reformation in the Indian society and emancipation of women. 5.2. Ishwar Chandra Vidyasagar Ishwar Chandra Vidyasagar was popularly known as Vidyasagar. He was a pillar of the social reform movement of Bengal in the 19th century. He strongly supported women education in Bengal and went door to door to persuade people to send their girl child to school. He also opened many schools for girls education. He also did a lot in the field of widow remarriage .Finally in 1856 the British govt. in India also implemented the law of widow remarriage. Followed by the famous Native Marriage act (1827) and Age of Consent act (1891), these made changes in the social situation of India and setting the minimum age for girls and boys for marriage. 5.3. Mahatma Jyoti Rao Phule Jyotirao Govindrao Phule was a real philanthropist. He was the one to open the first girl school in India. He is also credited with an opening first home for widows of the upper caste and a home for newborn girl children so that they can be saved from female infanticide. 5.4. Swami Dayananda Saraswati He was the founder of Arya Samaj and gave the famous slogan, "back to Vedas". He translated Vedas from Sanskrit to Hindi so that a common man can read it and understand that the Vedic Hindu scriptures gave utmost importance to women. He emphasized the equal rights for women in every field. He tried to show the Indians that what were the actual teaching in Vedas and how society manipulated those teaching and made heinous conditions for women in the time span. He tried to change the mindset of people with his Vedic teachings. 5.5. Mahatma Gandhi The social reformers of the 19th century laid down the stage for the emancipation of women but it was Mohan Das Karam Chand Gandhi under whose influence these reforms reached masses. He was the one who liberated Indian women from the clutches of 'Purdah' and other social evils. Gandhiji was strictly against child marriage and favored widow remarriage. He urged the youth to come forward and accept young widows as their life partner. 5.6. Independent India Women in India now participate in all activities such as education, politics, media, art and culture, service sectors, science, and technology, etc. The Constitution of India guarantees to all Indian women equality (Article 14), no discrimination by the State (Article 15(1)), equality of opportunity (Article 16), and equal pay for equal work (Article 39(d)). In addition, it allows special provisions to be made by the State in favour of JETIR1907778 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 174

© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) women and children (Article 15(3)), renounces practices derogatory to the dignity of women (Article 51(A) (e)), and also allows for provisions to be made by the State for securing just and humane conditions of work and for maternity relief, (Article 42).

6. Special Initiatives for Women Some exceptional commencements have been taken later in this respects, National Commission for Women in January 1992, this statutory body with a particular command to study and screen all issues identifying with the protected and lawful shields accommodated ladies, survey the current enactment to recommend revisions any place fundamental was set up. Booking for ladies in Local Self Govt. The 72ndand73rdconstitutional Amendment Acts go in 1992 by Parliament guarantee 33% of the absolute seats for ladies in chose workplaces in all Rural and Urban Local Bodies. The National Plan of Action for the Girl Child (1991-2000), The Action Plan is to guarantee survival, security, and advancement of Girl Child with a definitive protest of structure up a letter future for the young lady tyke. National Policy for Empowerment of ladies, 2001 The Department of Women and Child Development in the Ministry of Human Resources Development has arranged a 'National Policy for Empowerment of Women in the year 2001. The objective of this arrangement is to realize the headway, improvement, and strengthening of ladies. There are a lot more plans and activity kept running by the focal govt. just as state level. Celebrated Beti Bachao Beti Padhao plots truly doing admirably for the better instruction and sex proportion of young ladies in India. A lot more plans, for example, Mother and Child Tracking System (MCTS) help is following and checking the wellbeing dimension of kid and mother, Pradham Mantri Matritav Vandana Yojna and some more.

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Important Statistical records explaining current situation of women in India:

LITERACY RATE IN INDIA

Fig A: Literacy Rate in India by Census of India 2011 Source – Census of India 2011

From the Fig. an it is clear that no doubt literacy rates have increased in our country but still gender disparity still continues. The literacy ratio in the year 2001 between men and women was 75.26% and 53.67% and in the year 2011 the ratio is 82.14% and 65.46% respectively. For better results in education certain rigid steps need to be taken by the Indian Govt. to increase motivation among the society for the girl’s education. Even today the ratio difference between the literacy rates in men and women is more that 20%.

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Sex Ratio in India

Fig. B: Sex Ratio as per Census 2011 From the Fig. B, The conclusion can be that the child sex ratio has been drop from 927 to 918 in a decade, this shows a vary horrible figures as even after so much efforts nothing has changed so far. Even the Child sex ratio has declined instead of increasing. SO in this area some more rigid and better steps need to be taken to recover from this worse situation. The OSR (overall sex ratio) has improved by some margin, so this is a good gain, but in this field also certain measures need to be taken to balance the sex ratio as soon as possible.

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ALL INDIA DOWRY DEATH CENSUSES (2001 – 2016)

Fig. : NCRB Data Portal for Dowry Death (2001 – 2016) Source: NCRB – Data Portal

From the Fig. C, The picture is clear, although the number of dowry death came down but even a single death is a loss of nation, still there are many 7621 cases in 2016. This show a very worse figure. Even after so many efforts there are still cases in thousands, there need certain methodology and approaches to boycott the stereotype of the society.

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Crime against Girl Child

Fig. D: Crime Against Girl Child, Source: National Crime Record Bureau

From the Fig. D, This conclusion is very clear, in total 33,098 cases the most cases are of rape and kidnapping. From here the picture is lucid that the security of female is major concern in the Indian society. Even after so much after there are cases thousands. The rape cases are 21.5%, this again show the worst scenario of women safety in India. Proper safety measures need to be taken for better results. 7. Conclusion It might be closed as in Vedic occasions ladies were not viewed as the second rate in any field rather they were adored as a significant individual from the general public. They have a superior status in the public arena as they were furnished with sufficient rights in the social and religious pieces of society in spite of the fact that they have restricted access to the financial and political circle of society. They were not treated as mediocre or subordinate but rather equivalent to men. In any case, in the later Vedic and medieval period, the state of ladies got irritated. Through this examination, we reach the resolution that as ladies have an equivalent investment in human advancement yet at the same time, she needs in the general public. Ladies are not approached with deference as used to be in antiquated Indian culture. Sacred arrangements are not adequate to advance ladies with sound social conditions. Certain changes are not executed at ground level. Along these lines, this examination recommends that there is a need to affect the issues of society at ground substances, furthermore, there is a prerequisite of persistent work to blacklist the generalization and unthinkable in Indian culture.

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