Myths Reflection on Indian's Values, Beliefs, and Philosophy - Literature review Example

Religion and Theology 16 November Analysis of (King Yayati and the Legend of the Fish) Myths Reflection on Indians values, Beliefs and Philosophy Marriages and Caste systems: Indian marriages are usually an arranged strategy, which intensively involves their parents; most especially, the fathers have a role to determine the worthiness of the spouses who intend to marry their daughters. The selected bridegroom has to consider several attributes before he agrees to take in the bride, one of it is whether he is fit to marry the girl. This brings fear to the men who risk been rejected by the bride’s family if not found worthy. Some of the Indian societies, like Hindu, have an organized social hierarchy, which provides a good platform for arranged marriages. According to Ferraro and Andreatta, systems of arranged marriages assist to maintain the caste system, while the fathers have a role to marry off their daughters before puberty (214). The variation of social ranks affects the stability and formation of long lasting relationships intended between the betrothed couple. Even though the couple may identify each other early enough, the social status matters and has to be considered by the brides’ family. Most women in the Indian modern society are trying to change the tradition, by involving their free choice of marriage partners based on educational influence. Despite the education level, there has been little effort made in relation to reducing early marriages after increasing education (“Dommaraju,” cairn.info). The Mahabharata teaching from Yayati story, expresses how Yayati had declined to marry Davayani, since he knew they both belonged to different ranks. Yayati found it unworthy for him to marry a high rank woman from a Brahmin royalty. The cultural approval of men in the Indian society relates with how Yayati waited for Devayani’s father’s blessing to his marriage. Right hand shake belief: Certain physical acts in the Indian community have a serious implication on the involved parties. It sounds rather funny, how someone would demand that you marry her, just because you touched her with the right hand. Indian people believe that a quiver of a body part has to be associated with and omen of an incidence. According to Thurston, southern Indians superstitions that involve a quivering feeling in the right arm are meant to symbolize a marriage union, with a beautiful lady as some good luck (Gutenberg.org). In the event of a throb or shake of a body part, such an occurrence is identified with a happening and the individuals should be careful to know the next step to take if it was a bad or good sign. This is a body language among the people of India that has been passed from down to the modern generation. Divayani was pulled from the well by the right hand of Yayati, which may have caused a shake on her body. Indian men have to be keen when using their right hands, to avoid extending a burden of marriage on their part. While it may happen, some men and women may feel lucky for having identified a woman of their life based on their traditional cultures. You will find that there is limited shaking of hands in formal and informal gatherings at a public domain, between men and women, even if they are married (Bisht 181). This is probably one of the reasons for young individuals’ disengagement within young individuals, besides an act of showing respect. On the contrary, (Bisht 181) mentions that members of the same sex, like male to male would be free to express their friendship even if it meant walking arm in arm. Women as tempting beings: for a long time the women in the Indian society are considered to be immoral beings, with an ability to seduce men into immoral conduct that the society disassociates from. Women are therefore married at an early age so as to prevent them from engaging into dissolute behaviors. Following Ferraro and Andreatta’s statement, women in Hindu society have for centuries been viewed as lustful beings, who would do any thing to tempt males with their sexual favors, hence the need to get them married at an early age to protect them and other men (214). The restriction of women movement in the Indian society came after incoming groups of other religions and faiths. According Bhargwat, Muslim invasion had lead to abduction of Indian women, so that they could satisfy their lust, as well as spread their religion (marg.net). Women’s limitation in the current Indian modern society is attributed to the concentration of the economic and cultural practices. Sharmishtha was able to use secret tactics to win the sympathy of Yayati, even if she knew he was married to another woman. In the event of such behaviors, it hence becomes important to control the sexual behavior of young girls by marrying them off before puberty. This would prevent family breakages due to infidelity that see married and unmarried men fall into temptations. According Mukherji, by 2011 women between age of 20 and 24 who were married before 18, stood at 47 percent (Indiatimes.com). However, there is a close link between early child marriages, with areas where the status of women are considered to be low. Parents and families rely on their daughters to protect their identity, by morally bringing them up in the right manner. Polygamy among the Indians: Marriage among the Indians is a life long institution and is believed to be a union made in heaven. The ancient Hindu were known to practice polyandry beside polygamy (“Polygamy in Hinduism,” islamawareness.net). Polygamy differs in different Indian communities, today the practice is banned in most communities, despite having practiced it before. Today, polygamy is rare, since marriage is considered to be undissolvable; if one man decides to marry another wife, then it would require him to convert into another religion like Islam, which permits it. King Yayati had acquired another wife, Sharmishtha without the consent of the first wife Divayana. The story gives a reflection of the current practice of polygamy among the Indians in North America. “Polygamy exists among all the savage tribes of North America; each Indian has as many wives as he can get,” (“Guastave de Beaumont,” virginia.edu). Basing it from Mahabharata teachings, King Yayati was able to acquire the second wife and permit equal treatment to all the kids from different mothers. Initially, a Brahmana could take 3 wives, while Kshatriya could only have two of them (“Das,” about.com). Despite the Hindu marriage law that currently prohibits polygamy, Hindu marriage traditions continue to recognize numerous existing kinds of marriages ranging from arranged ,forced marriages through abduction, to the rare extremes of marriage, but restricting polygamy at the end (Jayaram V., Hinduwebsite.com). According to the law of Manu, all classes, amongst the Brahmin, were permitted to take more than a single wife (“Polygamy in Hinduism,” islamawareness.net). Basing on these defined laws, most of the rural Indians continue to practice polygamy, which contributes to huge population of the Indians around the world. Polygamy is no issue for those Indian savages in North America; in fact, some of Indians do not view marriage from the same blood line as a problem. It is told that sisters or cousins can be married to the same Indian man, and the relation between them and the Indian men is considered as material. For Indians in North America, you will often find even three sisters married to the same man (“Guastave de Beaumont,” virginia.edu). Indian philosophy of happiness: According to Indians philosophy, happiness and misery are determined by the action carried out by an individual. Whether the decision was carried out by a single individual, or as a collective agreement, there has to be an outcome. The implication of a good action is associated with a happy ending, while a bad action would lead to misery. Using an Indian scripture that focuses on Manu law, happiness and misery is defined by independence and dependence of other partners (Svami, Krsna, and Maharaja 63). It is a natural issue to want to be happy or select another type of action based on the control of choices one makes. Relating this with the story of the legend of the fish, Manu had a choice to help the little fish or not, but he was convinced in his heart that it was the right thing to do. Though the little fish seemed to tempt the goodness of Manu, he persevered to the very end, which led him to his happiness. Amidst the world flood misfortune, the kind-hearted and pitiful Manu, was saved from the tragedy because of his good virtues. Manu relied on independent control of the situation to be repaid well. The teachings of Mahabharata also emphasizes on this; Sukracharya told her daughter that it is always peoples actions, good or bad that makes them miserable and happy (“Mazo,” gita-society.com). On the same issue, King Yayati suffered premature old age after been cursed by Sukracharya. Hinduism tends to measure happiness and misery with relative experience and connection with the different mind states. From a teaching in Bhagavad Gita, whoever is not connected from the external world and its objects, but manages to attach to their inner self, have a promise of an everlasting, supreme happiness (“Sunirmalananda,” Gatewayforindia.com). Stages of life and values acquired: Indian duties and obligations depend on the different stages of life that an individual finds himself or herself in. The four stages, brahmacarin (student), grhastha (householder), vanaprastha (anchorite) and samnyasin (wandering mendicant), allow individuals to gradually lead a spiritual life (Hiriyanna 38). The first stage involves religious teachings on the sacred Verda under defined guidance from a guru (teacher). Next stage, as a house holder, an individual has to marry and gain material possession among other necessities, while in the third stage an individual retires from his duties and becomes a forest dweller taking the form of a hermit life. Finally, people free themselves from all worldly desires and focus on contemplation to attain the ultimate reality of life. In relation to the King Yayati, after passing through the stages, from a householder where he had met with a curse, the new opportunity of being brought back to his youth taught him about how to deal with life situation. From the story, he realised that indulgence itself cannot quench his desires. King Yayati returned to the forest, after which he spent his time meditating before his death. Divayana’s father was also mentioned to have a hermitage, which well relates to vanaprastha stage. However, the first three stages exclude women as it is meant for men (“Four stages of life,” uwyo.edu). Conclusion: the two myths, King Yayati and the Legend of the fish have a lot in relation with Indian beliefs, values and affect their way of thought all around their lives. Their cultures differ with the different communities across the world. The teachings from the myths reshape their lifestyles and way of conduct, right from child age to when they are fully grown, ready to deliver their expected roles in the community. Work Cited Bhargwat. “Woman’s Place in Hindu Culture.” Marg.net. n.d. Web.16 November 2012. Bisht, Ramesh. Chadra. International Encyclopedia of Himalayas. New Dhelhi: Mittal publication, 2008. Print. Das, Subhamoy. “Polygamy in Hinduism.”About.com. 2012. Web. 16 November 2012. Dommaraju, Prechand. “Female Schooling and Marriage in India.” Cairn.info. 2012. Web. 16 November 2012. Ferraro, Gary, and Andreatta Susan. Cultural Anthropology: An Applied Perspective. Belmont: Wadsworth Cengage learning, 2012. Print. “Four Stages of Life.”Uwyo.edu. n.d. Web. 17 November 2012. Hiriyanna, Mysore. The Essentials of Indian Philosophy. 1st ed. New Delhi: Motilal Banarsidass, 1995. Print. Mazo, Jay. “The Marriage of Devayani.” Gita-society.com. n.d. Web. 16 November 2012. Mukherji, Anahita. “47% of Young Indian Women Marry before 18.” Indiatimes.com. 10 May, 2011. Web. 16 November 2012 http://articles.timesofindia.indiatimes.com/2011-05-10/india/29527428_1_child-marriage-ssa-icds “Polygamy in Hinduism,” islamawareness.net. n.d. Web. 16 November 2012. Sunirmalananda, Swami. “Hinduism on Happiness.” Gatewayforindia.com. 2005. Web. 17 November 2012. Svami, Jagadguru, Krsna, Sri. Bharati, and Maharaja Tirthaji. Vedic Metaphysics. 1st ed. New Delhi: Motilal Banarsidass, 1978. Print. Thurston, Edgar. “Omen and Superstition of Southern India.” Gutenberg.org. 26 March 2011. Web. 16 November 2012. Read More