মুঘল আমলে হিন্দু মহিলাদের অবস্থান অলেষণঃ সমসামহ়িক উৎস থেকে অন্তর্দৃষ্টি

Abstract
The period of great Mughals occupied a significant position in entire social life of Medieval India. Society of this sub-
continent has been followed by numerous amelioration and devolution of women’s status in course of time. The Mughal
period was not divergent regarding such circumstances. In comparison with royal ladies and princess, the life of ordinary
women was far more distinctive. This paper attempted to focus on the status of Hindu women’s during Mughal period.
Contemporary popular historical sources, like court chronicles, account of foreign traveller, and regional evidences,
profoundly collaborated to explore the subject. Their position could be discernible in context of marriage system, divorce, sati,
widowhood, dowry and inter-relation with Harem.
Keywords: period, widowhood, Mughal, cultural, marriage
Introduction: Different offshoots of Hindu Marriage
Akbar’s great court historian Abul Fazal Allami asserted
child marriage in both Hindu and Muslim society as a
popular custom, in which girls had to be married before nine
and ten years old [1]. European traveler Manucci pointed out
that most of the Hindu families seems to have organize their
child’s marriage even before the beginning of verbal
capacity. He also enumerates that commonly the daughters
of Brahmans performed marriage within four and five years
but in several cases the marriage could be adjourn up to ten
years2. Pelsaert excerpts “the Hindus joined their children at
the age of only 4 and 5 years” [3]
.
Indian society was much rigid towards the norms of
arranged marriage into precise caste and ‘Gotra’. As
narrated by Abul Fazal a pure marriage was happened
between close relatives or in own caste and clan4. In
accordance with the consideration of parents or nearest
relatives a genre of arranged marriage said to have
performed. Surprisingly, a broad sphere of liberty enjoyed
by the girls of upper-class Rajput Hindu families to choose
their husbands. As paradigm, the princess of Rangpur
invited her lover to manumit her from the ensuing union
with Mughal emperor Aurangzeb. The daughter of Rao
Surthan, Tara Bai promised to marry the youth who would
regain her father’s Todah from Pathans. Finally, Jamal Raja
of Ajmer, the brother of Pritviraj fulfilled her wish and
according to oath she married him [5]

摘要
大莫卧儿王朝时期在印度中古社会的历史长河中占据着举足轻重的地位。南亚次大陆的社会在历史的长河中，女性地位经历了诸多变迁与发展。莫卧儿时期亦不例外。与皇室贵妇和公主的生活相比，普通女性的生活轨迹更显独特。本文旨在探讨莫卧儿时期印度女性（特别是印度教女性）的社会地位。当代流行的历史资料，如宫廷编年史、外国旅行者的记述以及地区证据，共同为这一主题的研究提供了丰富的素材。女性的社会地位可以从婚姻制度、离婚、殉夫、寡居、嫁妆以及与后宫的互动等方面得以体现。
关键词：时期、寡居、莫卧儿、文化、婚姻
引言：印度婚姻的多样性
阿克巴大帝的宫廷史学家阿布尔·法扎尔·阿拉米断言，在印度教和穆斯林社会中，童婚是一种普遍的风俗，女孩在九岁至十岁之前就必须结婚[1]。欧洲旅行家曼努西指出，大多数印度家庭似乎会在孩子尚未具备言语能力之前就为其安排婚姻。他还列举了，通常情况下，婆罗门女儿在四至五岁之间就会完成婚姻，但在某些情况下，婚姻可能被推迟至十岁[2]。佩尔萨尔特引用了“印度教徒在孩子四至五岁时就将其嫁出”的记载[3]。
印度社会对按严格门第和‘Gotra’（宗族）规定的包办婚姻有着严格的规范。正如阿布尔·法扎尔所述，纯洁的婚姻应当在亲近的亲属或同一宗族内发生[4]。按照父母或近亲的考虑，一种被称为安排婚姻的习俗得以实施。令人惊讶的是，在上层阶级的拉杰普特印度家庭中，女孩享有相当程度的自由去选择自己的丈夫。以范例为例，朗布尔公主邀请她的情人解除她与莫卧儿皇帝奥朗泽布即将到来的联姻。拉奥·苏尔坦的女儿塔拉·贝承诺将与能够从帕坦人手中夺回她父亲战利品的青年结婚。最后，阿杰梅尔的贾马尔·拉贾，普里特维拉杰的兄弟实现了她的愿望，并根据誓言与她结婚[5]。