Changes

=== Education of Girls ===

=== Education of Girls ===

History is witness to the fact that as we go into antiquity the position of women is found to be more satisfactory in many spheres of life, education being one of them. During Vedic times girls were allowed to choose the path of Vedic studies, such greatly learned women are found to have played a key role as mantra drashtas. The mention of female scholars and seers of the Vedic age like Vaak Ambhrni''',''' Romasa''',''' Gargi, Ghosha, Maitreyi and Lopamudra in the Vedic literature corroborates this view. Called as [[Education of women|Brahmavadinis]], these scholars were revered for they sought the knowledge of Brahman।ब्रह्मन्. Upanayana samskara was performed for them on par with boys and such women actively participated in performing yajnas, discussions and debates. Rigvedic collection of mantras contains those composed by at least 20 different female drashtas. Visvavara, Sikata Nivavarl, Ghosha, Romasa, Lopamudra, Apala and Urvasi are the names of some of them.  

History is witness to the fact that as we go into antiquity the position of women is found to be more satisfactory in many spheres of life, education being one of them. During Vedic times girls were allowed to choose the path of Vedic studies, such greatly learned women are found to have played a key role as mantra drashtas. The mention of female scholars and seers of the Vedic age like Vaak Ambhrni''',''' Romasa''',''' Gargi, Ghosha, Maitreyi and Lopamudra in the Vedic literature corroborates this view. Called as [[Brahmavadini (ब्रह्मवादिनी)|Brahmavadinis]], these scholars were revered for they sought the knowledge of Brahman (ब्रह्मन्). Upanayana samskara was performed for them on par with boys and such women actively participated in performing yajnas, discussions and debates. Rigvedic collection of mantras contains those composed by at least 20 different female drashtas. Visvavara, Sikata Nivavarl, Ghosha, Romasa, Lopamudra, Apala and Urvasi are the names of some of them.  

Brahmavadinls used to marry after their education was over ; some of them like Vedavati, a daughter of sage Kusadhvaja, would not marry at all (Ram., VII. 17).<ref name=":0" />

Brahmavadinls used to marry after their education was over ; some of them like Vedavati, a daughter of sage Kusadhvaja, would not marry at all (Ram., VII. 17).<ref name=":0" />

The housewife along with the husband was allowed to undergo special initiation for conducting specific yajnas, and she was allowed to give the ahutis in yajnas unaided by her husband. Panini termed such a wife as Patni, one who conjoins the husband in performing the yajna पत्नुर्नो यज्ञसंयोगे (Panini 4.1.88)

The housewife along with the husband was allowed to undergo special initiation for conducting specific yajnas, and she was allowed to give the ahutis in yajnas unaided by her husband. Panini termed such a wife as Patni, one who conjoins the husband in performing the yajna पत्नुर्नो यज्ञसंयोगे (Panini 4.1.88)

Paraskara Grhyasutra (2.20) went a further stating that the grhya yajnas could be performed by women alone "because such was the long standing custom"।स्त्रियश्चोरयजेरन्नाचरितत्वात्।

Paraskara Grhyasutras went a further stating that the grhya yajnas could be performed by women alone "because such was the long standing custom"। स्त्रियश्चोपयजेरन्नाचरितत्वात् १८। (Para. Grhy. Sutr. 2.17.18)<ref>Paraskara Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Kanda 2 Kandika 17])</ref>

In the later ages, Ramayana also gives the evidence that women participated in yajnas (Valmik Ramayana 2.20.15) Kausalya, Sita and Tara, wife of Vali were termed as mantravid. In mahabharata we see Kunti was well versed in Atharvaveda (3.305.20)

In the later ages, Ramayana also gives the evidence that women participated in yajnas (Valmik Ramayana 2.20.15) Kausalya, Sita and Tara, wife of Vali were termed as mantravid. In mahabharata we see Kunti was well versed in Atharvaveda (3.305.20)