Bharatiya Sanskruti Aur Parampara Me Nari

Here's a comprehensive summary of the provided Jain text, "Bharatiya Sanskruti aur Parampara me Nari" by Kalyanmal Lodha, focusing on the position and significance of women in Indian culture and tradition:

Overall Thesis: The book aims to debunk the prevalent misconceptions and criticisms regarding the status and importance of women in Indian culture and tradition, spanning from the Vedic period to later eras. It argues that despite some lapses, Indian tradition fundamentally held women in high regard, recognizing their multifaceted contributions.

Key Arguments and Points:

• Debunking Misconceptions: The author begins by acknowledging the existence of numerous false notions and accusations leveled against the position of women throughout Indian history, from the Vedic to medieval periods. He states that while much has been clarified, a certain ambiguity persists.

• Vedic Period - A Golden Age for Women:

  • Deities and Rishikas: The Rigveda itself features numerous female deities as mothers and daughters of gods (e.g., Aditi, Usha, Indrani, Bharati). Aditi is particularly prominent, revered as the mother of gods like Mitra, Varuna, and Indra, similar to how Egyptians revered "Maat" and Greeks "Themis." Vāk (speech) is also personified as a goddess, with her daughter Vagdevi being a hymn composer. Shraddha and Ila are also mentioned as influential female figures.
  • Women as Rishikas: Many women were revered as Rishikas (female sages), like Lopamudra and Ghoshā, who composed hymns.
  • Social Status and Respect: The ideal for women was "Grihini grihmuccyate" (the housewife is the home), emphasizing their central role. Unmarried daughters had rights to parental property.
  • Education: Women received ample education. The Atharvaveda stipulated that only educated girls could succeed in marriage. Harita divided women into two categories: Brahmavadini (those pursuing Vedic studies) and Sadyovadhu (those marrying soon after initiation). Women excelled in Vedic studies and some demonstrated great scholarship.
  • Participation in Warfare and Rituals: There's evidence suggesting women participated in battles, with Vishala, wife of Rishi Khel, being cited as an example. Women also performed Yajna (sacrifices) as equal partners with their husbands.
  • Comparison with Western Societies: The author contrasts the respected position of women in the Vedic era with that of Greece and Rome, citing historian Davis. The Harappan and Mohenjo-daro civilizations also suggest women fulfilling social roles equally with men.

• Post-Vedic Period and Subsequent Decline:

  • Brahmanical and Upanishadic Eras: The tradition of women's respect largely continued. Women performed rituals like Rudra Yajna and Sita Yajna. Purdah (veiling) was absent, as were child marriage and Sati (widow immolation).
  • The Decline: However, the author, quoting Dr. A.L. Altekar, notes that after the Vedic, Brahmanical, and Upanishadic periods, the social status of women did not remain as excellent as expected. This decline was not unique to India, as it also occurred in other cultures (e.g., the Homeric age vs. the age of Patroclus).
  • Intensified Decline Post-Ramayana & Mahabharata: The decline became more pronounced after the epic eras. The period between 500 BCE and 500 CE is significant for this shift. Women's direct participation in Yajna decreased, marriageable age lowered, Upnayana (initiation) and extensive education dwindled, husband's authority increased, and practices like Niyoga (levirate marriage) and widow remarriage ceased.

• Women in Shramanic (Buddhist and Jain) Cultures:

  • Buddhism: Lord Buddha, particularly during Chandragupta and Ashoka's reigns, granted women respect and attention to their education. The order of Therī Bhikkhunis (female monks) was significant, with figures like Prajapati Gautami (Buddha's stepmother) becoming ordained. German scholar Pischel and Rhys Davids translated the spiritual songs of these Bhikkhunis, highlighting themes of self-expression, identity, and liberation.
  • Jainism: Lord Mahavir is considered more revolutionary and aware in this regard. His egalitarian, effort-oriented, and self-centric philosophy had a significant social impact. In Jainism, like in the Vedic era, sons and daughters were viewed equally in terms of progeny. Mahavir, unlike initial Buddhist reservations, did not hinder women's renunciation.
  • Sectarian Differences in Jainism: The author points out a significant divergence in later Jainism. The Shvetambara tradition believes women can attain Moksha (liberation), while the Digambara tradition does not. Digambara texts even compare women to animals like dogs and donkeys. Although the Shvetambara tradition does not consider being male essential for Moksha, they don't permit women to study the "Drishtivada." Moreover, the author notes that within the monastic system, a female monk (Shramani) was not considered venerable by a male monk (Shramana), though this is presented as a facet of the congregational system rather than a scriptural mandate.

• The Enduring Ideal of Indian Womanhood:

  • "Glory of Creation" and "Pure Symbol of Dharma": Indian culture envisions women as the "Glory of Creation" and the "Pure Symbol of Dharma." They are seen as complements to men, like Purusha and Prakriti in Sankhya philosophy or Shiva and Shakti.
  • Virtues of Compassion, Gentleness, Love, Peace, and Sacrifice: These are highlighted as women's distinguishing qualities.
  • "Jayate Punah": The concept of a father being "born again" through his wife signifies her creative power and importance, a significance that remained intact from the Vedic period through the epics.
  • Examples of Influence and Strength:
    • Vidula's advice to her son in the Mahabharata.
    • The insult to Draupadi being a cause for the Kauravas' downfall.
    • Princesses welcoming Rama upon his return to Ayodhya.
    • Yajnavalkya's wife Maitreyi seeking Brahma knowledge.
    • Bharti (Mandana Mishra's wife) mediating in the philosophical debate between Shankaracharya and Mandana Mishra.
    • Patanjali's mention of weapon-skilled women (Shaktikih), depicted as skilled horse riders in Bharhut sculptures.
    • Atreyi studying with Lava and Kush in Valmiki's ashram.
    • Varahamihira acknowledging the essentiality of women for Dharma and Artha, and criticizing ascetics for focusing on their weaknesses while ignoring their strengths.
    • Acharya Jinasena granting equal property rights to women.
  • Modern Renaissance: The author emphasizes that women's contributions were significant in India's modern renaissance, including cultural traditions, education, social reform, the freedom struggle, and opposing social evils. Their struggles and sacrifices were for the welfare of humanity and the completeness of universal consciousness.
  • Poetic and Philosophical Inspiration: Great poets like Kalidasa were inspired by their wives. Tulsidas's devotion to Rama stemmed from his wife Ratnavali. Indian thinkers from Kalidasa to Tagore and Prasad have highlighted women in their narratives of spirituality and love.
  • Exemplary Figures: The text mentions various iconic women like Sita, Draupadi, Maitreyi, Gargi, Sujata, Chandanbala, Radha, Shiva, Sharda, Kasturba, Padmini, Tarabai, and Jijabai, representing different facets of Indian womanhood across history.

• The Essence of Indian Womanhood:

  • Sacrifice and Dedication: The superiority of Indian women lies in their sacrifice and dedication. They are seen as symbols of love that elevate humanity.
  • Resilience and Steadfastness: The ability to maintain fidelity in times of hardship and pain is a core aspect that has deeply moved the world.
  • Selflessness and Patience: Centuries of tradition have made Indian women selfless, sacrificial, patient, and dutiful. They take pride in their endurance.
  • Poetic Testimonies: The author includes quotes from Draupadi and Rabindranath Tagore's Chitrangada to illustrate the depth of women's dedication and their desire to be partners in meaningful endeavors.
  • Universality of Womanhood: The ultimate consciousness of the universe is based on transcending beauty, which connects souls and the world, leading to a state of equanimity. Women embody this in various forms.

• Concluding Thought: The author concludes by citing Maharishi Vyasa's observation that men are primarily responsible for wrongs against women, not women themselves. He also quotes Varahamihira's strong statement against those who criticize mothers and wives, and an English writer Newman's assertion that to reach the highest spiritual state, one must be adorned with womanhood. The book ends with a section on "Flower-like Sayings" about self-improvement, self-service, forgiveness, and tolerance.

In essence, the book "Bharatiya Sanskruti aur Parampara me Nari" by Kalyanmal Lodha presents a strong defense of the elevated position of women in Indian traditions, highlighting their divine, social, intellectual, and spiritual contributions, while also acknowledging the historical shifts and sectarian differences that impacted their status over time.