Friday, 17 May 2013

ON INDIAN WOMEN — THEIR PAST, PRESENT AND FUTURE - 2

 ॐ वीरेश्वराय विद्महे विवेकानन्दाय धीमहि । तन्नो वीर: प्रचोदयात् ।

"How do you account for the evil influence which you attribute to Buddhism?"
 

"It came only with the decay of the faith", said the Swami. "Every movement triumphs by dint of some unusual characteristic, and when it falls, that point of pride becomes its chief element of weakness. The Lord Buddha — greatest of men — was a marvellous organiser and carried the world by this means. But his religion was the religion of a monastic order. It had, therefore, the evil effect of making the very robe of the monk honoured. He also introduced for the first time the community life of religious houses and thereby necessarily made women inferior to men, since the great abbesses could take no important step without the advice of certain abbots. It ensured its immediate object, the solidarity of the faith, you see, only its far-reaching effects are to be deplored."
 

"But Sannyâsa is recognised in the Vedas!"
 

"Of course it is, but without making any distinction between men and women. Do you remember how Yâjnavalkya was questioned at the Court of King Janaka? His principal examiner was Vâchaknavi, the maiden orator — Brahmavâdini, as the word of the day was. 'Like two shining arrows in the hand of the skilled archer', she says, 'are my questions.' Her sex is not even commented upon. Again, could anything be more complete than the equality of boys and girls in our old forest universities? Read our Sanskrit dramas — read the story of Shakuntala, and see if Tennyson's 'Princess' has anything to teach us! "
 

 "You have a wonderful way of revealing the glories of our past, Swamiji!"
 

"Perhaps, because I have seen both sides of the world," said the Swami gently, "and I know that the race that produced Sitâ — even if it only dreamt of her — has a reverence for woman that is unmatched on the earth. There is many a burden bound with legal tightness on the shoulders of Western women that is utterly unknown to ours. We have our wrongs and our exceptions certainly, but so have they. We must never forget that all over the globe the general effort is to express love and tenderness and uprightness, and that national customs are only the nearest vehicles of this expression. With regard to the domestic virtues I have no hesitation in saying that our Indian methods have in many ways the advantage over all others."
 

"Then have our women any problems at all, Swamiji?"
 

"Of course, they have many and grave problems, but none that are not to be solved by that magic word 'education'. The true education, however, is not yet conceived of amongst us."
 

"And how would you define that?"
 

"I never define anything", said the Swami, smiling. "Still, it may be described as a development of faculty, not an accumulation of words, or as a training of individuals to will rightly and efficiently. So shall we bring to the need of India great fearless women — women worthy to continue the traditions of Sanghamittâ, Lilâ, Ahalyâ Bâi, and Mirâ Bâi — women fit to be mothers of heroes, because they are pure and selfless, strong with the strength that comes of touching the feet of God."
 

"So you consider that there should be a religious element in education, Swamiji?"
 

"I look upon religion as the innermost core of education", said the Swami solemnly. "Mind, I do not mean my own, or any one else's opinion about religion. I think the teacher should take the pupil's starting-point in this, as in other respects, and enable her to develop along her own line of least resistance."
 

"But surely the religious exaltation of Brahmacharya, by taking the highest place from the mother and wife and giving it to those who evade those relations, is a direct blow dealt at woman?"
 

"You should remember", said the Swami, "that if religion exalts Brahmacharya for woman, it does exactly the same for man Moreover, your question shows a certain confusion in your own mind. Hinduism indicates one duty, only one, for the human soul. It is to seek to realise the permanent amidst the evanescent. No one presumes to point out any one way in which this may be done. Marriage or non-marriage, good or evil, learning or ignorance, any of these is justified, if it leads to the goal. In this respect lies the great contrast between it and Buddhism, for the latter's outstanding direction is to realise the impermanence of the external, which, broadly speaking, can only be done in one way. Do you recall the story of the young Yogi in the Mahâbhârata who prided himself on his psychic powers by burning the bodies of a crow and crane by his intense will, produced by anger? Do you remember that the young saint went into the town and found first a wife nursing her sick husband and then the butcher Dharma-Vyâdha, both of whom had obtained enlightenment in the path of common faithfulness and duty?"
 

"And so what would you say, Swamiji, to the women of this country?

"Why, to the women of this country." said the Swami, "I would say exactly what I say to the men. Believe in India and in our Indian faith. Be strong and hopeful and unashamed, and remember that with something to take, Hindus have immeasurably more to give than any other people in the world."