Samaj Seva Me Nari Ki Bhumika

Here's a comprehensive summary of the provided Jain text, "Samaj Seva me Nari Ki Bhumika" by Malti Sharma, in English:

The article "Samaj Seva me Nari Ki Bhumika" (The Role of Women in Social Service) by Malti Sharma emphasizes the inherent nature of women as embodiments of service and compassion, stemming from India's matriarchal and nurturing culture. The author draws parallels between foundational elements of life – Earth, love, nature, and spiritual pursuits – and the feminine essence. She argues that concepts like awakening, action, and rest are personified by women, and that without women's strength, even powerful deities appear lifeless. Words like "seva" (service), "mukti" (liberation), and "parichay" (introduction) are linked to the feminine gender, as are qualities like compassion, affection, and motherly love, which are presented as catalysts for service. The text asserts that the entire world and all living beings are nurtured and receive knowledge and purpose under the protective wings of women. Despite the societal perception of women as "weak," the author highlights their immense capacity for service, their compassionate gaze, and their life-giving nurturing abilities. From the cradle to the battlefield, women, through their life-sustaining service, transform men and propel society forward, acting as the "Florence Nightingale" of social service in times of crisis.

The author further argues that "service" and "woman" have been synonymous since time immemorial. She points out that Indian thought has always envisioned women as ideal service figures, surpassing all others in their selfless dedication, renunciation, and motherly affection, particularly in the realms of religion, philosophy, art, and culture. The text questions the possibility of running essential institutions like orphanages, children's homes, and ashrams, or even hospitals without nurses, without women's innate service spirit.

The article cites scientific evidence and observations, stating that women possess greater patience and the ability to perform tasks for extended periods compared to men. While not a "crane" for heavy burdens, they are described as a "sharp saw" that tirelessly completes even the most tedious work. The author contrasts this with men's perceived inability to provide the gentle touch for aching eyes or spend sleepless nights comforting a sick child. Women are depicted as offering solace, moistening dry lips, providing a cool lap, and extending a consoling hand to wounded hearts.

Beyond their direct roles, women's indirect presence is deemed even more significant, creating a pleasant and balanced atmosphere in various spheres of life. Their presence naturally brings about a different ambiance, akin to a refreshing breeze. Quoting the "Brihad Dharma Purana," which states "Griheshu tanaya bhusha" (daughters are the adornment of homes), the author suggests that a woman's presence anywhere, be it at home or elsewhere, can dispel sadness and boredom, injecting inspiration and revitalization. An anecdote is shared about a senior professor who referred to his frail female research assistant as the "life and greenery" of the entire department, illustrating how a female presence indirectly brings order and balance, suppressing harsh and inhumane tendencies.

The text asserts that ancient Indian sages recognized the inherent qualities necessary for service within women's nature. It quotes the Yajurveda, describing a woman as eloquent, pleasing, worshipful, desirable, radiant, knowledgeable, tolerant like the Earth, and a possessor of wisdom, whose virtues are acknowledged even by deities. Similarly, Manu Smriti is cited, which considers women superior in love and service, bestowing the status of heaven upon households where they are revered. The author posits that in the beginning of human creation, women, through their devotion, service, kindness, affection, sweetness, and unwavering faith, become the guiding force of the world, correcting errors, resolving complexities, and offering solace to turbulent thoughts with their compassion and strength.

However, the article points out that in Indian society, women's service roles have been largely confined within the family unit – as daughters, sisters, wives, mothers, grandmothers, aunts, etc. Their service extends from humans to insects, animals, and birds. Even without blood relations, women often formed connections through age, lineage, or village ties. The text recalls instances of widows, abandoned women, orphans, or lonely elderly women in villages who selflessly offered their services during childbirth, illness, weddings, and funerals without any formal recognition as village volunteers, being addressed only by their familial relationships. This spontaneous and unasked-for service is described as rarer in today's urban society.

The article then broadens the scope to the concept of the world as a family, drawing a picture of the rural woman's daily service: sweeping in the morning, serving food, fanning in the afternoon, tending to lamps and water at night. She is responsible for constant creation, protection, nourishment, and dispelling disease, sorrow, impurity, and darkness.

Examining the role of women in broader societal services, the text notes the presence of women as midwives, potters' wives, barbers' wives, washerwomen's wives, sweepers' wives, blacksmiths, oil pressers, betel leaf sellers, weavers, gardeners, and many more, actively engaged in fields, forests, and oil mills. The author emphasizes that no village service is complete or unimpaired without women, drawing a parallel to how a plant cannot flourish without the gardener or a flowering branch without a woman.

The text then delves into the different forms of service throughout history, categorizing them into paid and voluntary, and those that are valued but immeasurable. It highlights that while some services are priceless, others might be considered worthless. The author then contrasts the medieval period with the modern era.

In the medieval Indian society, women served in various capacities, from enslaved to wage-earning. Slaves were bought, sold, given as dowry, and considered property. The literature and history of this era abound with mentions of female servants like cheri, dasi, laundi, bandi, goli, dwati, sevika, and dhay in royal courts and affluent households. These numerous designations, the author suggests, reflect both the exploitation and the eventual elevation of women, from maids to queens, within political intrigues. It also mentions the enduring tradition of hereditary domestic service in some South Indian homes through patra dhay.

Buddhist art forms and cave paintings from the Buddhist era reveal skilled female servants specializing in specific tasks, with names like tamboolvahini (betel leaf bearer), chamvardharini (fan bearer), veena vadini (veena player), and sairandhri (a female attendant). The text recalls Draupadi serving as sairandhri in King Virat's court during their incognito period. A mention is made of Devadasi traditions in South India and similar practices in Maharashtra, where women dedicated their lives to temple service. The author also acknowledges the spiritual roles of Buddhist nuns, Jain nuns, and the vibrant presence of bhairavis in Shaivite and Shaktic traditions. The text concludes this section by stating that in the medieval period, women and their services were considered acquired assets, and it was common for middle-class housewives to take pride in being called servants.

The modern era, marked by cultural renaissance, the independence movement, and Western influence, saw women stepping into various social spheres, breaking traditional barriers. The efforts of figures like Maharishi Dayanand, Vivekananda, and Mahatma Gandhi are credited with transforming women from objects to individuals, restoring their human dignity. Women once again emerged as selfless, compassionate, and radiant service figures, actively participating in political and social life, and contributing to orphanages and relief homes. No area of life remained untouched by their service. The author emphasizes that women's service in this era signifies the awakening and protection of their womanhood, self-confidence, self-respect, and the recognition of their purity and honor. The spirit of partnership between men and women is highlighted as a significant aspect of this period, with some women becoming exemplary figures of sacrifice and dedication.

After India's independence, women's participation in paid social services increased, including previously male-dominated fields like the police, judiciary, and air force. Simultaneously, voluntary services became more institutionalized, leading to a surge in service organizations, partly influenced by Christian missionaries. While acknowledging the missionaries' dedication, the author notes their distinct mission. She observes that many welfare and relief service activities were often driven by the social prestige of the wives of the newly wealthy, administrative officers, and army officials, rather than genuine service. The benefits often did not reach the lower strata of society, leading to a situation where the "light" was present but fleeting, like a "flashlight" used for a photo, leaving darkness afterward. The author laments the disappearance of the selfless service spirit that existed before independence.

The article criticizes that the social service movements that arose during the awakening against social evils and superstitions became somewhat lost in the Western "women's lib" ideology. While acknowledging the continued existence of selfless services, exemplified by Mother Teresa and the Mehta sisters in Mumbai who collect leftover food for the hungry, the author states that the roots of such services lie in the earlier period. The past decade and a half have seen a decline in national character, impacting social services, and a devaluation of the terms "social worker" and "social worker (female)." While women are now present in various services like police, railways, telephone, aviation, sales, private secretaries, education, revenue, industry, and engineering, the fundamental question remains: have three decades of independence created an environment where women can offer their services without exploitation? Can they work with the assurance of protection for their womanhood, with proper recognition and freedom?

The author raises serious concerns about the extent of service extracted from nurses in hospitals and other frontline service personnel, which frequently makes headlines. She points out that the fear of exploitation and the lack of security hinder women from utilizing their full potential in social service. The text cites examples: telephone operators demanding to be exempt from night duty, female doctors imposing visiting hour restrictions after 6 PM, village health workers being harassed or threatened by village heads for inspection, and nurses being victims of assault and humiliation in their residences. These incidents, the author argues, are stark evidence of lingering feudalistic attitudes, where women are still viewed as objects of pleasure and sexual attraction. The society, she contends, is not yet capable of fully utilizing the immense service capacity of women. Instead of allowing women, the "living torch of service" and the "X-ray and cobalt rays of social health," to heal the nation, society has only gathered "soot." The author questions when this will change and if society can create an environment where women can offer their services outside their homes safely and fearlessly, while retaining their dignity and womanhood.