Nari Pratyeno Bharatiya Drushtikon

This document is an excerpt from a commemorative book honoring Pandit Nanachandraji Maharaj, specifically focusing on the Indian perspective of women.

The text begins by discussing the philosophical concept of Syadvada within Jainism, which emphasizes the multiplicity of viewpoints. It acknowledges that while Indian philosophy (and specifically Syadvada) shares similarities with some Western philosophical ideas regarding interconnectedness and relativity, it also faces significant criticism. Prominent thinkers like Dignaga, Dharmakirti, and Shankar (an Advaita Vedantin) strongly critiqued Syadvada, interpreting "syad" as "perhaps" and labeling the doctrine as flawed. Shankar, in particular, viewed Syadvada as the prattling of a madman. Ramanuja argued that contradictory qualities like existence and non-existence cannot coexist in the same object simultaneously. However, the text clarifies that Syadvada does not claim contradictory qualities are simultaneously applicable to the same thing in the same respect. Instead, it asserts that a substance possesses infinite qualities and can be examined from various perspectives. For instance, from the perspective of substance (dravya), it is eternal and indivisible, but from the perspective of modification (paryaya), it is impermanent and divisible. The author quotes Dr. Anandshankar Dhruv, who highlights Syadvada's role in synthesizing various principles and presenting a unifying viewpoint, emphasizing that a complete understanding of anything requires observation from multiple perspectives. Dhruv refutes the notion of Syadvada being skepticism, stating instead that it teaches the art of comprehensive perception.

The main focus then shifts to the Indian Perspective on Women. The author notes that throughout world literature, men have portrayed women from their own perspectives and imaginations, often resulting in more injustice than fairness. While some portrayals depict women as the source or gateway to hell, others liken them to heavenly beings. Similarly, women are sometimes praised and at other times condemned. The text argues that life itself is neither inherently good nor bad; its perception depends on the viewpoint. If failure and strength are mental tendencies, then they can exist in women just as they can in men.

The text then delves into specific examples from Indian epics to illustrate the strength and contributions of women:

• The Ramayana: Despite differences in mental makeup, the text asserts no fundamental distinction between the mental capabilities of men and women. While some critics claim women's minds are weak, history presents examples where men's minds appear weaker. Sumitra, Sita, and Urmila are presented as examples of strength and sacrifice. Sumitra bravely allows her son Lakshmana to accompany Rama to the forest. Sita readily accepts the hardships of forest life with Rama. Urmila's sacrifice, though less visible, is presented as even more profound. While Sita endures physical hardships, Urmila suffers the prolonged agony of separation from her husband in the palace, accepting inconvenience amidst comfort and dedicating herself to the service of elders. Urmila's sacrifice is deemed equal to, if not surpassing, that of Rama, Sita, and Lakshmana. The author suggests that women possess a greater spirit of renunciation than men, as clearly demonstrated by the female characters in the Ramayana.

• The Mahabharata: Draupadi's life is presented as an ideal example of faith, affection, and service, unparalleled in world literature. Even in the dire moments of the Mahabharata war, when Drona ruthlessly kills Draupadi's five sleeping sons, Draupadi maintains her composure. When even wise figures like Krishna become restless and brave warriors like Arjuna are overcome with grief, Draupadi's inner self remains balanced. Her astonishing plea to spare the sons of the Kauravas is attributed to her understanding that only a mother's heart can truly comprehend the pain of losing a child. This demonstration of maternal empathy is highlighted as a brilliant example in world literature.

• Buddhism: Sujata, who revived Lord Buddha with her kheer (rice pudding), is remembered as immortal. The text recalls how Buddha, who left Yashodhara considering her a bond, returned as an enlightened ascetic. Yashodhara, however, harbored no resentment or hatred. She selflessly offered her son, Rahula, to Buddha's alms bowl, a sacrifice that outshone Buddha's spiritual knowledge and penance. Yashodhara's renunciation and selfless spirit emerged victorious over Buddha's detachment, proving that the renounced bondage was ultimately less fulfilling than her act of giving. This is seen as a victory of pure faith over the pretense of knowledge.

• Jainism: Princess Chandanbala, who renounced her royal life to join Lord Mahavir's order, made significant contributions to the Sangha's organization. Her sacrifice and selflessness are said to shatter the ego and vanity of male pride. Sulsa, the wife of the householder Nag, is presented as a challenge to ascetic life. She remained steadfast in her faith in Lord Mahavir, unswayed by the proud ascetic Ambada, who could not conquer her spirit. The text emphasizes that when a woman has faith, she does so with her whole heart, and such faith has never been defeated. While many male devotees of Mahavir faltered, Sulsa remained unwavering. The author asserts that in matters of faith and affection, women are always ahead of men.

• Modern India: The text attributes the success in Mahatma Gandhi's life to the faith and sacrificial spirit of Kasturba. Kasturba's efforts to guide Gandhi are seen as instrumental in shaping his life. A defining characteristic of women is their ability to not destroy but to guide men towards the right path. Men believe in breaking, while women believe in mending. Men's minds are often destructive, while women's minds are creative. Even if women don't write history, they provide more material for history than men. Men's achievements in personal, familial, societal, and national spheres are achieved with women's support and cooperation. The author refutes the male ego's assertion that women cannot administer, citing contemporary examples of successful female leaders worldwide, including India's Prime Minister Indira Gandhi, who is described as an embodiment of courage. Her leadership, based on her courage and her father's deep experience, placed her in a significant position in global politics. Her working style is described as both courageous and judicious. Women, when they take on a task, commit to it with a sense of duty and only rest after reaching the pinnacle of success.

• Philosophical Underpinnings: The text suggests that women possess a greater poetic faculty than men. The Sankhya philosophy attributes the power of action (karyashakti) to Prakriti (nature), which is inherently feminine. Men have accepted knowledge but not action. Life has two aspects: thought and emotion. According to modern psychology, conscious mind governs thought, and the subconscious mind governs emotion. Psychology acknowledges that emotion is more potent than thought. Sensitivity lies in emotion, not thought. Thought resides in the brain, and emotion resides in the heart. When there is a conflict between the conscious and subconscious mind, thought is defeated, and emotion triumphs. Thought is intellect, and emotion is devotion. Men's lives are thought-centric, while women's lives are emotion-centric. Thought leads, while emotion connects. In the battle between the brain and the heart, the heart always wins. Thoughts don't lead anywhere, but emotions lead one to their ultimate destination. Faith, affection, and devotion are all emotions that are readily available and natural in women's lives. This is why women achieve success in their husband's fields through faith and devotion. In life's difficult moments, women, with their faith and dedication, can traverse formidable forests of obstacles with smiles. Even in ancient times, women supported men in every sphere of life, and they continue to do so today. When men's egos become unruly, women attempt to pacify them with their faith and spirit of sacrifice, as evidenced in world literature.

The excerpt concludes with a descriptive passage about a crow-like bird finding solace and rest under a banyan tree during a hot summer day, only to be awakened by a swan landing on a nearby branch, setting a scene for potential interaction or contemplation.