Colour is raga as well, it is ranga (the colour of the numinous, the spirit, and, per ancient, sacred Hindu texts, present in all humanity and creation). Women in rural India and small towns wear no makeup: the sole splash of colour on their visage is the bindi. The Om is believed to grant human beings viveka and jnana, or discrimination and wisdom. Udgitadpranavagitah sarva vagishwareshwaraha. Pranava, the Omkara, or Om - the sound of cosmic creation, from which all sound and knowledge originate: hence, Also, the bindi symbolizes liberation I'm not sure we can say that of the burqa, which has only recently been repudiated as repressive by a roster of Afghan women embracing the magnificent colours of their traditional attire, which empowers them into showing their charmante faces and not be badgered into concealing them. First, you see the entirety of a woman's face when she wears a bindi the burqa hides women's faces - it is meant to conceal and shut out women's faces and bodies. Varma's equating an attractive and liberating symbol to a loss of freedom for Hindu women, and, following this, equating it to the burqa, are flat out preposterous. The bindi does not signify bondage the case is quite the contrary. What is Varma's false- analogy-creating, faux-oppression-mongering gambit, I wonder? Why does he create these counterfeit and dangerous equivalences? Which master dialogue is he in vassalage to? On a wholly visible female face - with the burqa. Second, and more intemperate, is his equating the bindi - a symbol of liberation and beauty, The fact that both men and women wear a bindi should dismiss any specious conflation of it with patriarchy - a word so sloppily bandied about in ubiquitous Hindu-bashing discourse today that you have to be cautious using it. He says that the bindi is a symbol of patriarchy: he’s wrong. There are two points on which Varma falters. The author Pavan Varma does some erratic explaining about, and assignation to, the bindi in a recent piece in one of India’s dailies.
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