Parda Ghunghat Ek Vivechan

Here's a comprehensive summary of the provided Jain text, "Parda Ghunghat Ek Vivechan" by Babulal Mali:

This text, from Jain Education International, is an insightful examination of the practice of "Parda" (veil or seclusion of women), exploring its historical roots and its impact on women's lives across different cultures and religions.

The author, Babulal Mali, begins by critiquing the traditional societal roles imposed on women, particularly within Hinduism. He states that women have been burdened with domestic responsibilities and the continuation of lineage, effectively limiting their lives. In Hinduism, he explains, a woman's life was controlled by her parents in childhood, her husband after marriage, and her son or in-laws if widowed. This system, he argues, fostered a desire for jewelry, leading to the piercing of ears and noses for adornment, and restricting movement with jewelry on hands, feet, and waist. Early marriages and the concept of women being given away like cattle in dowry are also highlighted as negative aspects.

The author then extends this critique to Islam, noting a similar, and in some respects even stricter, practice of purdah. He attributes the origin of this strictness to the harsh desert environment of Arabia, where a "labada" (robe) was necessary for protection against sandstorms for both men and women. This tradition, he suggests, persists even today with modern advancements.

A significant portion of the text addresses a statement made by a future presidential candidate, Mrs. Pratibha Patil, regarding purdah. Mali interprets her statement, which he found problematic, as politically motivated and lacking intellectual depth, comparing it to a politician's statement. He states that her remark about putting one's hand into a hornet's nest was likely to provoke debate. He then shifts to the purdah observed by Rajput queens and Maharani. He dismisses their justification for strict purdah as being tied to a specific caste, suggesting they were not intellectual but rather "half-baked politicians."

Mali delves into the historical evolution of purdah. He posits that in humanity's primitive stages, when people lived in caves and wore no clothes, they roamed freely, akin to Adam and Eve. As civilization developed, and people lived in tribes, the author highlights the existence of a "Matriarchal" (Maternal) society where women held decision-making power. This era transitioned into a "Patriarchal" (Paternal) age, where men gradually took control of all power.

In the Patriarchal era, women became subordinate to men. The rise of religions, according to the author, further influenced societal structure and women's status. He argues that when the Khyber and Bolan passes were threatened by invaders, the ruling Rajputs kept their queens under strict purdah within palaces. The invaders' target was not just wealth but also the women, described as a "golden bird" adorned with jewels. To protect them, separate palaces and eunuchs as guards were employed, with efforts to prevent their faces from being seen by outsiders. The male society considered it their moral duty to protect them, even risking their lives. Rajput women were also taught "Jauhar" (mass self-immolation) rather than facing capture. Mali questions why they weren't taught to fight back, potentially reclaiming looted wealth or at least dying with dignity in battle if necessary.

The author then revisits Mrs. Patil's statement, asserting its truth from an objective perspective. He clarifies that the "Muslims" she referred to were not actually Muslims but invaders and robbers from the Khyber and Bolan passes who plundered wealth and kidnapped artisans and scholars. He reiterates that the rulers of that time were Rajputs, making it imperative for them to confine their queens. Mali urges against misinterpreting Mrs. Patil's statement, framing it as a situation where greedy individuals sought to rob material wealth and women, who hold a higher status than material possessions in human society. He draws a parallel to the Rajput era where beautiful daughters-in-law and daughters of common people were also abducted, forcing ordinary men to keep their women confined indoors and veiled when they ventured out.

Finally, Mali concludes by acknowledging the significant changes in the 21st century, where women have advanced considerably, closing the gap with men in many aspects. However, he believes women are still far from achieving complete freedom from the "chains" they have endured. He suggests that purdah was likely absent in the "Swayamvar" era (a period of arranged marriages through choice or competition).

In essence, the text argues that while societal norms and religious practices have contributed to the institution of purdah, its roots can be traced to the historical need for protection of women as valuable assets in a patriarchal society, particularly during times of invasion and lawlessness. The author critically examines the justifications and manifestations of purdah across different cultures and time periods, highlighting its detrimental impact on women's autonomy and freedom.