the bindi is worn marks the ajna chakra, which contains the pineal gland and the hypothalamus, and is represented by the Omkara. Liberation, or the possession of higher and more meaningful inclinations, and a turning of the mind towards the sublime—such as the intended achievement of a metaphysical/mystical union with the Infinite, the beyond, and the ever expanding frontiers of both the universe and human consciousness—is what is signified by women wearing a bindi. There is no compulsion at all, but most Hindu women in India wear it through the day, with pleasure. There is such a diversity of “forms of worship” that individuals can and do exercise agency in what they choose to follow at different points of their life- course. There are centralized organizations focusing on male or female gurus. There are temple based forms where priests dictate the practice of ritual offering and that are male dominated. There are direct devotional forms where there is little segregation of male and female, with an emphasis on the direct relationship between “the god” and the worshipper with no outside intervention. “The worship” can take on myriads of forms including combinations of knowledge, work, faith/devotion, and following disciplines. “God” can be personified, or imagined in millions of other ways. In the end,an individual can be anything from an atheist to a faith-based follower, change the object of worship depending on life stage and preferences, in short find ways of living “manusher dharma” i.e. striving to become more human/e. Second, Hinduism assumes that individuals are likely to change during their lifetime. The whole notion of having a personal deity—a tangible way of thinking about Brahman—that reflect one's emotional and social state, allows a great deal of choice. Although how often are the broad non-gendered, non-discriminatory fundamentals of the religion are misused by groups that use their power to exploit and trample over other human beings in the name of religion. The 13th century “laws” of Manu continue to be selectively evoked by people whose inhumanity is reflected in their abuse of women. Muslim community The Hindu and Muslim communities in India were treated differently by the government in that separate types of concessions were made for each 1 in accommodate their separate religious laws and regulations. The case of Shah Bano begun in 1985 was one such example of Rajiv Gandhi attempting to make "concessions" for the Muslim community to in