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Mutilation of body parts is a remnant of the ancient Hindu punishment. It was used when an offender caused injuries to the victim. Mutilation was most typically seen as a punishment in cases of theft, robbery, and adultery as a way of making the criminal an example to the public because the mutilated body was a horrifying sight.
The classical texts of Hinduism devote numerous chapters to discussing what people who practice the virtue of ahimsa can and must do when faced with war, violent threat, or the need to sentence someone convicted of a crime. These discussions have led to theories of just war, ideas of reasonable self-defense, and views of proportionate punishment.
After working at the Hindu Mission in Calcutta for eighteen months, and having been influenced by Vinayak Damodar Savarkar's concept of Hindutva, Devi concluded that “. . . nothing is more necessary, to-day, than to revive, to exalt, to cultivate intelligent Hinduism through the length and breadth of India.” [1] A Warning to the Hindus is Devi’s attempt to alert Hindus to the threat of ...
Source: [11] A regulation for declaring the practice of sati, or of burning or burying alive the widows of Hindus, illegal, and punishable by the criminal courts, passed by the governor-general in council on 4 December 1829, corresponding with the 20th Aughun 1236 Bengal era; the 23rd Aughun 1237 Fasli; the 21st Aughun 1237 Vilayati; the 8th Aughun 1886 Samavat; and the 6th Jamadi-us-Sani 1245 ...
Other scholars have expressed the same view, based on epigraphical, archaeological and textual evidence from medieval Hindu kingdoms in Gujarat, Kerala and Tamil Nadu, while acknowledging that Manusmriti was influential to the South Asian history of law and was a theoretical resource.
The texts viewed households and families as the archetype of community, "an exemplary institution of religious and legal reflection of Hindu jurisprudence". [3] Thus, Hindu jurisprudence portrayed the household, not the state, as the primary institution of law. [3] Connectedly, the household is the institution to which Hindu law is most applied.
A social rationale for the Hindu concept of rebirth in Hell is evident in the metric work of the Manusmrti: a written discourse focused on the "law of the social classes". A large portion of it is designed to help people of the Hindu faith understand evil deeds (pātaka) and their karmic consequences in various hellish rebirths. The Manusmrti ...
The Manusmriti (~ 2nd to 3rd century CE) [55] [56] is the most studied and earliest metrical work of the Dharmaśāstra textual tradition of Hinduism. [57] [58] The medieval era Buddhistic law of Myanmar and Thailand are also ascribed to Manu, [59] [60] and the text influenced past Hindu kingdoms in Cambodia and Indonesia. [61]