Female Moral Exemplars In India
Dr. K. Jamanadas,
"Education about Asia" is a periodical
published from
Princeton, New Jersey with an aim of spreading "awareness
in USA
about Importance of Indian Civilization, both in
classical and
modern manifestations" by 'The Infinity Foundation'
headed by
President and Trustee Shri Rajiv Malhotra.
[e-mail: Rajiv.Malhotra@ATT.Net] and a
web: www.infinityfoundation.com
One issue (vol.6, no.3, Winter 2001)) carries an
article
titled "Traditional Female Moral Exemplars in India"
by Madhu
Kishwar, a senior Fellow at the Center for the Study of
Societies
in Delhi and the founding editor of Manushi -- a
journal about
Women and Society and founder of Manushi Nagrik Adhikar
Manch
(Citizens Rights Forum). (I presume it is a 'she', as
Madhu could
be a name of male and female both)
Coming from the propagators of "Women's Rights", the
article
makes a sad reading. No where it depicts the ignoble life
Indian
women had to suffer for centuries; on the contrary it
tries to
glorify the devis, the female deities, to show the
presumed
greatness in their own humiliations. So many topics are
cursorily
dealt with that the rejoinder would be a huge volume
if all
points are dealt with. Some of the more important topics
could be
covered here. The narrative is full of half
truths and
misrepresentations and sidelines the main issues and
concentrates
on non-issues just to praise assumed greatness of
Brahminic
culture about women. If one can not know the ailment, how
can one
carry on mission of liberating Indian women, I wonder.
Madhu tells us that our deities do not issue
commandments
but 'have clever ways to intrude in our lives' through
back door
by changing the subconscious mind. This is true. It is
not the
deities but the Brahmins -- the masters of the Hindus
-- that
give orders through the dharma sutras and
smritis where
position of women is degraded. The stories of deities,
which are
so vigourously broadcst these days on multiple TV
chanells day in
and day out, are only meant for building up the consent
system
among the victims of the system. For example, Madhu
talks about
Saraswati -- supposed goddess of learning -- but hides
the real
details. I just quote below a passage about this devi
in full
from my book "Decline and Fall of Buddhism" which
is on
www.ambedkar org. :
Ideals of Education in Brahmanism
The ideals of any system is depicted by the
gods and
goddess those are worshipped as depicting the
ideal.
Saraswati, as is well known, was originally a
Buddhist
deity as its earliest representation was
evident in
Buddhist monuments and not in Brahminic ones. It
was on
Bharhut railing pillar, that there is a standing
female
figure playing on harp and J. N. Banerjea
considers it
as "the earliest representation of Saraswati in
Indian
Art." and that her separate figures became
common from
late Gupta period. [Banerjea :1955 :314,
Jamanadas: 1991
:95]
Saraswati is depicted in late Brahmanism as the
goddess
of education by the Brahmins. As Kancha
Ilaiah has
explained, during the process of
manipulating
consciousness of Dalitbahujans to build consent
systems
among the groups they wanted to exploit,
Brahmanism
developed a socio-economic and cultural
design
systematically, so that many gods and goddesses
of such
groups, were adapted by Brahmanism creating
images of
many Gods against universal ethic of monotheism.
Kancha
Ilaiah further observes:
"Brahma's wife is known as Saraswati,
which also
means learning. The construction of
Brahma-
Saraswathi relationship takes place
strictly
within the philosophical bounds of
patriarchy.
Brahma himself is shown as the source of
wisdom in
the Vedas, the early Brahmin writings,
which were
designed to subordinate the native
masses of
India. The Vedas themselves express
the mixed
feelings of crude Brahmanism. But since
they were
written by the Brahmins (i.e. by the
early
literate Aryans), the texts go
against
Dalitbahujans. In fact, they are
anti-Dalitbahujan
texts. The absurdity of Brahmin
patriarchy is
clear in these texts. The source of
Education,
Saraswati, did not write any book as the
Brahmins
never allowed women to write their texts.
Nowhere
does she speak even about the need
to give
education to women. How is it that the
source of
education is herself an illiterate woman?
This is
diabolism of the highest order.
Brahmanism never
allowed women to be educated. The first
woman who
worked to provide education for all
women is
Savitribai Phule, wife of Mahatma Phule,
in the
mid-nineteenth century. To our
Dalitbahujan mind,
there is no way in which Saraswati can be
compared
to Savitribai Phule. In Savitribai
Phule, one
finds real feminist assertion. ..."
[Kancha: 1996:
75]
He further observes:
"... She (Saraswati) herself remains a
tool in the
hands of Brahma. She becomes delicate
because
Brahma wants her to be delicate. She is
portrayed
as an expert in the strictly defined
female
activities of serving Brahma or playing
the veena
- always to amuse Brahma. Brahma is never
said to
have looked after cattle, or driven a
plough;
similarly, Saraswathi never tends the
crops,
plants the seed or weeds the fields. She
is said
to have become so delicate that she could
stand on
a lotus flower. She could travel on a
hansa (a
swan, a delicate bird). This kind of
delicateness
is a negative delicateness. It only shows
that her
alienation from nature is total. In order
to live
this alienated but luxurious life,
Brahmins have
built up an oppressive culture. That
oppressive
culture was sought to be made
universally
acceptable. [Kancha :1996 :76]
Women had no right to education
As explained above, since long, women are not
allowed
any education in Brahminic system. Some scholars
are at
pains to tell us that, originally, women
also took
education. They point out the names of
Maitereyi and
Gargee in Vedic times. No doubt, there was a
time, the
sanskara of Upnayana was allowed to women.
The more
important point is when was it stopped and why.
Perhaps
Manu Smriti could provide an answer, when it
enjoined
that women should be under care of father,
husband or
son and never independent. And also that the
father who
does not marry his daughter before age of eight,
goes to
hell. Why were these restrictions put? Just for
weaning
them away from Buddhism. On the contrary,
women were
educated in Buddhist centers till quite late.
You can
see a painting of about sixth or seventh
century, in
Ajanta, where a girl is sitting in front of a
teacher
along with boys.
There should be no women teachers
When no teacher was available for Phule's
school,
Savitribai got educated and became the
first woman
teacher in India after about two thousand years.
Altekar
tells us: women teachers were not seen in
India, since
beginning of Christian Era. [Altekar A. S.,
quoted MF p.
31] Today a woman can become a teacher, thanks
to the
British, but still she can not be a vedic
teacher. Even
in modern times a shankaracharya proclaims
that women
should not utter the vedic hymns. The reason he
gave was
not religious; perhaps he was too shy of
giving a
religious reason in this modern times. But the
reason he
gave was a biological one. He said that
chanting of
Vedic hymns would damage the female reproductive
organs.
Most astounding reason ever heard of. Medical
fraternity
of India is second biggest in the world, but
nobody
seems to have taken note of this new etiological
factor
in diseases of female anatomy, and commented
on this.
Very very scientific attitude indeed.
This is just one example. Many topics in Madhu's
article are
already discussed by me in the above book.
We like to suggest to the learned 'women lib'
leader to go
through the writings of Dr. Ambedkar, who has clarified
all the
points raised by her, at least she should read
"Riddles in
Hinduism", that will help her in dealing with topics
of women
liberation, if she is really serious about it. We
give below
short comments on some of her points.
Ram is called maryada purushottam, Madhu
translates this
word as 'best of men'. No madam, it means 'best of
men who
follows the limits'. 'maryada' means limits. Of
course, these
limits were put by the Brahmins of all ages on all the
kings all
the times and meant following the rules of chaturvarna
of not
transgressing the caste. That was why Ram had to kill
Shambuka.
That is the 'maryada'.
Madhu accepts unfair dealings of Ram and
clarifies that
these have been rectified in later versions of
Ramayana. This
means that she accepts that Ramayana is fiction and not
history.
It also means her acceptance that worship of Ram is a
very late
development in Indian History.
Hanuman was made 'most obedient servant' of
Ram in
Ramayana, but as a matter of fact worship of Hanuman
is more
ancient and more prevalent than that of Ram. One could
verify in
ones own village or town by the number and antiquity of
Hanuman
temples compared to those of Ram. The Brahmins made
Hanuman a
servant of Ram just for exploiting popularity of
Hanuman -- a
tribal deity -- for Brahmin supremacy. For details see
my above
book.
Madhu describes 'Family deities' and considers
them as a
great idea. It is true, they are specialty of Hindu
religion. As
great sociologist Balkrishna Nair has explained local
Hinduism,
regional Hinduism and country wide Hinduism and how the
Brahmins
established their supremacy over Hindus, in his
"Dynamic
Brahmin". The recognition of 'kul devatas' i.e. family
deities
was to establish Brahmin supremacy. See my book for
details.
Madhu describes the story of Ganesha in
circumambulating
parents to win race of circumambulating the earth. She
considers
it to be his intelligence. Many would call it a
cheating; of
course, cheating does require intelligence. Madhu omits
to deal
with the subject as to why the Lord Ganesha which was
to start
with a "Vighna karta" -- one who causes calamities -- was
made by
Brahmins a "Vighna harta" -- one who removes
calamities. She
omits also to deal with the subject why the followers of
Mahatma
Phule had applied to British Government to ban Ganesh
Festivals
started by Tilak in late 19th century.
Madhu describes cult of Vitthala and story of
Pundalika but
omits to tell how a Brahmin sage Brugu kicked Lord Vishnu
on his
chest and Vishnu inquired whether Brugu's foot was hurt.
One can
see the cunning of building up consent system of
supremacy of
Brahmins That was the reason why Laxmi had left Vishnu
and came
to earth and Vishnu came in her search and shrine of
Venkateswara
was established. Similar story is told about Vitthala
who comes
in search of Laxmi who had felt insulted and left
because Radha
does not get up from the lap of Vishnu after her arrival.
Here he
found Pundalika. She also omits to tell Buddhist
leanings of
Vitthala, the subject discussed by us in "Tirupati
Balaji was a
Buddhist Shrine". (also available on www.ambedkar.org)
Madhu strongly emphasizes that such stories are
meant to
give importance to those who perform well their 'worldly
duties'
and who are even above gods, but omits to mention
that these
'worldly duties' in scriptures meant following of
chaturvarna
with graded inequality and Brahmin supremacy.
SHAKTI PUJA is too big a subject to discuss here.
Contrary
to Madhu's beliefs, Shakti puja flourished after fall of
Buddhism
and rise of Tantrism. The subject is discussed in detail
by Dr.
Ambedkar in "Riddles in Hinduism".
Madhu mixes up Puranik goddesses with Vedic
ones. The
development and evolution of these goddesses depicts the
stages
in the change of religion from Vedic to Brahminic to
Hindu. Some
goddesses are respected only as wives of gods without
doing any
heroic deeds. They are goddesses just by courtesy. There
are some
who act as 'shakti' -- energy for male gods -- such as
Durga and
Kali. Madhu describes, 'the gods became impotent in
long drawn
out battles against Asuras' and therefore devis
came in
existence. But this does not speak very highly about
Brahminic
gods.
Madhu also informs how new devis and were created
recently
by the Brahmins. But she omits to mention that
'Bharatmata' was
created during freedom struggle for mobilizing
hindutvavadi
forces against the Muslims and the Christians also.
Similarly
'Santoshimata' was created by them for keeping
Bahujans under
intoxications of rites and rituals. She also omits to
tell us
that Brahmins do such things periodically to keep
Bahujans in
ignorance. They recently made the lifeless idols of
Ganesha to
drink milk. Madhu is honest enough to admit that
Brahmins 'are
free to create new gods and goddesses and bestow
on them
attributes of their own choice.'
Madhu talks of female saints but omits to mention
that their
'Bhakti Marg' was against chaturvarna and their
teachings more
in tune with Buddhism rather than Brahminism. She
talks about
Mira but omits to say that she accepted Raidas -- an
untouchable
-- as her Guru and also omits to mention that she was
given a
bowl of poison. She mentions of Andal but forgets
about her
disappearing in the 'feet of lord' at Ranganatha.
Madhu says devis are usually not jealous. She
also talks
of God Dattatraya. But she ignores the greatest jealousy
shown by
any woman, was that of three wives of three great gods,
Brahma,
Vishnu and Mahesh. Their wives respectively Saraswati,
Laxmi and
Parvati grew so jealous about the pativratya (chastity)
of one
Anusaya wife of sage Atri, that they coaxed their
husbands to go
and defile Anusaya, leading to creation of Dattatraya.
The important point to remember is that these
devis are
depicted docile to build consent system among women to
remain
depressed under Manu's laws which enjoin women to remain
always
under protection of males -- father in childhood,
husband in
youth and son in old age -- and never to crave for
freedom.
Can such devis be really our ideals, is a moot
question
the Bahujan women of today should think about.
Illiteracy, Sati,
kulinism, banned widow remarriages with pitiable
condition of
widows, sambandhams etc., are the real causes of
women's
miseries brought about by Manu. It is pity that the
propagators
of "Women's Rights" are silent on these topics but
depict such
stories of devis instead of talking of Savitribai
Phule,
Mahatma Phule and Dr. Ambedkar, who were the real
emancipators of
women. One can never forget that such 'women
liberators' had
opposed the "Hindu Code Bill" brought by Ambedkar to
alliviate
the centuries of sufferings of women. But I realy do
not blame
Madhu or people like her, who pretend to fight for
'women's
rights'; they are actually fighting for
preservation of
chaturvarnya, which is their main concern for
centuries, the
fact which has been realized now by modern Bahujan
women.
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