EE7.5 - The Awakening of Women [a compilation]

The auspicious signs of the awakening of women are clearly visible in every sphere of social life.

Throughout his life, Shrii Prabhat Ranjan Sarkar was deeply concerned about the conditions of women in society. He supported the emancipation of women from the stranglehold of dogmas and ignorance. He recalls, in the story of Reba, an incident from his youth. After Reba gave her blunt rebuff to a matchmaking “selection board”, the author later meets the disappointed suitor in the marketplace. Supporting Reba’s attitude, the author told the young man, “Times are changing. People’s psychology is changing. Many fixed ideas of the past are disappearing. Don’t you realize these things?” (“Hello Reba, Goodbye Bhundibala!”) As the founder and president of Ananda Marga he established the foundations for a society that treats men and women with equal dignity and responsibility.

The women’s struggle for rights has a long history. The last three decades, especially, have brought these issues to the forefront of social consciousness. All over the world women are awakening. No longer are they willing to remain silent in the face of oppression. They are finding their voices and the strength to fight. Men, too, are realizing the importance of women’s long-overdue awakening if society is to progress to its next evolutionary phase.

In many parts of the world, women are still under the yoke of exploitation. They have been rendered helpless by hundreds of years of imposed ignorance, superstition and inferiority complexes. The opportunists who have taken advantage of women fail to realize that by paralysing women’s minds, the whole society becomes crippled.

Now, for society to move forward, women must regain their self-confidence and take their rightful place in society. Men also must take an active role in this process.

We [society] are not as developed as we should be. Why? One of the reasons is that we have kept women confined within the walls of their homes, resulting in the progress of only fifty percent of the population – the males. And as only the men are progressing, they will have to carry the load of fifty percent of the population. Thus the speed of progress is reduced. Ideally, women should also move with their own strength and with the same speed as their male counterparts. In the process of movement, if they feel pain in their legs, if they fall on their faces, they should be physically lifted up. The fact is that we must move together in unison with all. (from “The Importance of Society” in “Two Wings”)

Throughout his life, the author was adamant that the dignity and rightful status of women must be re-established in both collective and individual life. A true human society can only be created when all its members, male and female, young and old, black and white, have equal opportunity to express all their potentialities in the mundane, psychic and spiritual spheres. In 1956 the author first outlined the steps necessary in order for the emancipation of women to take place in the social sphere. (See “The Emancipation of Women”.) Simply put, there are two points: first, women must become educated; secondly, women must become economically self-reliant.

Through education, women will become free from the superstitions and dogmas that have been imposed on them. They will learn how to take care of their bodies, of their minds. They will learn the hidden history of women’s contribution to society. They will gain not only intellectual wealth, but the necessary self-confidence to employ that wealth for the benefit of society.

When women gain economic independence from men, they will also win back respect. Dowry and other social ills will die natural deaths. As women gain economic self-reliance, they will gain a voice in the household as well as in the society-at-large. Men will not be able to impose their whims on women who are no longer economically chained to them.

Social, religious and educational dogmas that oppress women will go the way of slavery and sati. Women will find new opportunities for self-development, and in return be able to employ their special qualities for the benefit of all.

Just as men possess certain outstanding qualities, womankind, too, has certain special assets:

The number of cells in a female body is a little smaller than the number in a male body. Again, from the viewpoint of sentimentality, the number of nerve cells in a woman’s body is a little greater than that in a man’s. That is why in areas needing intelligence, knowledge and rationality men progress rapidly, and in areas where success depends on sentimentality, women progress very swiftly. Through the dispensation of God, men’s deficiency is balanced by women’s sentimentality, and women’s deficiency is balanced by men’s resoluteness and subtle propensive propulsion. And this is why in the sphere of education, both men and women must be afforded equal opportunities. Otherwise society will become crippled, and its all-round well-being cannot be achieved. (from “Under the Shelter of the Guru” in “Sentimentality and the Psycho-Spiritual Realm”)

When Shrii Prabhat Ranjan Sarkar expounded his Neohumanist philosophy, he explained that the highest sentiment of all is the devotional sentiment:

Now, what is the role of devotional sentiment, the most valuable treasure of humanity? It is to transform the sense of worldly existence into the supreme spiritual stance. (“Devotional Sentiment and Neohumanism”, Liberation of Intellect: Neohumanism)

And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world. (“Geo-Sentiment”, Liberation of Intellect: Neohumanism)

Both men and women are children of Parama Puruśa. They are like His two hands. He has given intelligence, strength and stamina to all. Men and women must work together in coordinated cooperation to achieve a glorious human society. Inevitably, the society must move along the path of progress. Shrii Prabhat Ranjan Sarkar has called on women to take up the challenge of self-enlightenment and social emacipation. As women become free from all social bondages, they will progress towards a great ideology and usher in a brilliant future.

Some of the author’s most profound observations regarding women came during the course of discussions of other subjects. For this reason, the book is in excerpt format. The book has been organized into several parts. The first part is Women and Society. The first section, A Historical Perspective, gives the historical perspective from prehistoric matriarchy, to the transformation of society into patriarchy and the gradual decline of the status of women. Within this section are several discourses on the development of casteism in India, especially in Bengal, and its effect on the status of women.

Social Injustices Today is concerned with the social injustices that presently afflict society. Reclaiming Dignity looks towards the future, and discusses how women shall regain their dignity and their rightful place in society. Included here is the discourse “Social Order and Superiority and Inferiority Complexes”. Although it does not directly refer to women, the translators felt that its subject matter bears directly on the problems women face in reclaiming their dignity in society; so it has been included. A chapter has been included on the various guidelines of Ananda Marga, the socio-spiritual organization founded by the author. It demonstrates his practical outlook for the establishment of women’s dignity in society.

The second part is Women and Spirituality. In the section Spiritual Birthright, the author denounces the religious dogmas that have been created to keep women suppressed. The subject of goddesses is of great interest to many women, so some excerpts for Goddess Worship in India have been included. Indirectly, (that is, through quoting spiritual poetry) the author clearly recognizes that some devotees worship Supreme Consciousness through the vehicle of the Divine Mother:

The only way to attain salvation is through self-knowledge, and for this one requires pure conduct in the external world, pure thought in the mental world, and whole-hearted surrender to the Supreme Entity – the shelter of all, the one who is hidden in each and every entity – as the polestar of one’s life.

The Mother who is adorning this universe with so many jewels –
Do you want to adorn that Mother with a dress of tinsel?
The Mother who is feeding the world with so much food –
Do you want to feed that Mother with sun-dried rice and soaked gram?
I will remove all distinctions, all my mental anguish.
O Má! all the Vedas are true – my goddess Tárá is formless.

Here [in the poem] the words Má and Tárá refer to Brahma. (Namah Shiváya Shántáya, Discourse 16)

This entire creation is the child of the Divine Mother – all are equal for Her;
Can you please this Mother by sacrificing goats?
Prasád [the poet] says you can worship Her only with devotion;
How can you worship Her with external pomp and show?
Mother will not accept such a bribe from anyone.
Oh mind, you could not remove this error –
You never really understood Kálii at all.

One can easily understand that here [in the poem] the Divine Mother, Kálii, refers to Parama Puruśa, to Parama Brahma. (Namah Shiváya Shántáya, Discourse 14)

The section, Women and Bio-Psychology offers the meeting point of biology, psychology and spirituality. The author has said, as mentioned above, that women have a special asset in their sentimental quality.

The chapter on “Rádhá’s Devotion”, in The Feminine Aspect of Spirituality conveys much to us about spiritual devotion from the feminine perspective.

In Further Reading we find a bouquet of sections. Keeping the Body Fit is about the physical aspects of women’s development. Birth control, the population explosion and genetic engineering are major public issues today; so a chapter has been included in which the author gives his views on those subjects. The next section is Remarkable Women of social and spiritual history. As the references to Yoginii Párvatii throughout the author’s discussions of Tantra were very numerous, only a few passages have been chosen to reflect something of her contribution to spirituality and society. In Short Stories the author uses anecdotes and stories to expose the vagaries of human nature and social dogma.

Of the 5018 Prabháta Saḿgiita songs composed by the author, seventeen have been included in Songs of the New Dawn in which there is a definite feminine outlook. This selection is only a sampling of this category of the author’s songs, not a complete collection. Limited space does not permit us to publish more at this time. In these selections the sweet language of Bengali poetry evokes the feelings and situations peculiar to the woman’s experience, and transforms them into a mystic experience.

Readers are encouraged to delve deeper into the sources of the extracts to understand them in their full context. Some outstanding further reading might include:

To assist researchers, it is our policy to indicate here – in addition to the original language of each speech, the date and place, by whom it was translated, and where, if other than in this book, it was originally published – whether or not a tape of the speech is in existence. At the time of this printing, however, not all the cataloguing of tapes has been finished. Further information as to tapes will be given in future printings.

Wherever it is noted below that there was more than one existing translation of the same discourse, all the existing translations have been consulted in preparing the discourse for this edition. All retranslations (“retr.”) that were done took all possible material from existing translations.

The abbreviation “DMC” sometimes appears at the end of a discourse. Dharma Mahácakra was a special spiritual gathering addressed by the preceptor, or guru. The abbreviation “RU” at the end of a discourse indicates that the discourse constituted a Presidential speech to Renaissance Universal.

Footnotes by the translators have all been signed “–Trans.” Unsigned footnotes are those of the author.

Square brackets [ ] in the text are used to indicate translations by the editors or other editorial insertions. Round brackets ( ) indicate a word or words originally given by the author.

We have adopted the use of BCE (Before Common Era) and CE (Common Era) for dates; e.g., this year is 1995 CE.

The author used a certain shorthand for explaining the etymologies of words. Under this system, a minus sign (–) follows a prefix, and a plus sign (+) precedes a suffix. Thus ava – tr + ghaiṋ = avatára can be read, “the root tr prefixed by ava and suffixed by ghaiṋ becomes avatára.”

It was frequently the author’s practice, in the case of discourses given in a language other than Bengali, to personally review the Bengali translation and to make revisions and additions. Wherever this appeared to have been done, the editors have taken the Bengali version as the basis for the English translation.

All of the material in this book represents either the first English translation of the material from the original Bengali or Hindi, or reprints of articles previously published in English. In other words, no article already existing in English (whether given by the author in English or translated into English for an earlier book) has been revised for this edition. The publishing style (use of italics, capital letters, etc.) has been brought up to date with our current conventions, but words have not been changed.

The following publication histories of the material in this book are organized excerpt-by-excerpt. (Most chapters of the book represent collections of excerpts.) In the cases of all excerpts in this book for which the only attribution given at the end of each excerpt is Shabda Cayaniká (which is to say, in the cases of all the Shabda Cayaniká material that had not appeared in English before), a generic publication history applies (exceptions are noted among the individual histories below): The discourses were in Bengali and were not taped. They were originally published in Bengali as sections or parts of sections (each section titled as indicated in the respective attribution) of the Shabda Cayaniká series, 1985-1990. They were translated from the original Bengali for this book by Ácárya Vijayánanda Avadhúta, Avadhútiká Ánanda Rucirá Ácáryá and Ácárya Acyutánanda Avadhúta.

Chapter on “Matriarchy in the Kśatriya Age”. Discourse in Bengali. Originally published in Bengali as part of “Kśatriya Yuga” in Mánuser Samája 2, 1970. First English publication as part of “The Kśatriyan Age” in Human Society 2, 1970, tr. from the original Bengali by Manohar Gupta. Third English publication as part of “The Kśatriya Age” in Human Society 2, 1987, retr. by ÁVA and Jayanta Kumar.

Chapter on “Women: The Wageless Slaves of the Vipras”. Discourse in Bengali. Originally published in Bengali as part of “Vipra Yuga” in Mánuser Samája 2, 1970. First English publication as part of “The Viprian Age” in Human Society 2, 1970, tr. from the original Bengali by Manohar Gupta. Third English publication as part of “The Vipra Age” in Human Society 2, 1987, retr. by ÁVA and Jayanta Kumar.

“Since the dawn” excerpt. Discourse in Bengali. Originally published in Bengali as part of section on “Gańatantra” in Shabda Cayaniká 16, 1988. First English publication in Prout in a Nutshell 14, 1988, tr. from the original Bengali by ÁVA and Jayanta Kumar.

“Each clan used to live” excerpt. Discourse in Bengali. Tape. Originally published in Bengali as part of “Komale-Kat́hore” in Namah Shiváya Shántáya, 1982. First English publication as part of “Shiva – Both Severe and Tender” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii.

“This Shaeva Dharma” excerpt. Discourse in Bengali. Tape. Originally published in Bengali as part of “Komale-Kat́hore” in Namah Shiváya Shántáya, 1982. First English publication as part of “Shiva – Both Severe and Tender” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii. Third English publication as part of “The Essential Dharma” in Discourses on Tantra 1, retr. by ÁVA and ÁAA.

“Just as the living” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Shiver Shikśá – 1” in Namah Shiváya Shántáya, 1982. First English publication as part of “Discourse 9, The Teachings of Shiva – 1” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii.

“From time immemorial” excerpt. Discourse in English. Originally published in English as part of “Ananda Marga: A Revolution” in Táttvika Praveshiká, 1957. Second English publication in A Few Problems Solved Part 7, 1988.

“They say that the women” excerpt. Discourse in English. Originally published in Bengali as part of “Sádhanár Rúpa” in Subháśita Saḿgraha 1, 1956. First English publication as part of “The Forms of Sádhaná” in Subháśita Saḿgraha 1, 1963, tr. from the original Bengali by Dr. Nagendra. Third English publication in Ananda Marga Ideology and Way of Life in a Nutshell, Part 2, 1988, tr. by ÁVA.

“The geographical environment” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Báḿlár Itihása 1” in Abhimata 3, 1984. First English publication as part of “The History of Bengal 1” in A Few Problems Solved 3, 1988, tr. from the original Bengali by ÁVA and Avadhútiká Ánanda Mitrá Ácáryá.

“Oggara bhattá” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Báḿlár Itihása 2” in Abhimata 5, 1985. First English publication as part of “The History of Bengal 2” in A Few Problems Solved 5, 1988, tr. from the original Bengali by ÁVA and Avadhútiká Ánanda Mitrá Ácáryá. Second English publication of last three paragraphs as part of “Tantra in Bengal” in Discourses on Tantra Vol. 1, 1992, retr. by ÁVA and ÁAA.

“A liberal Shaeva” excerpt. Discourse in Bengali. Originally published in Bengali as part of section 5 of Sabhyatár Ádibindu Ráŕh, 1981. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

“When the Puranic religion” excerpt. Discourse in Bengali. Originally published in Bengali as part of section 17 of Sabhyatár Ádibindu Ráŕh, 1981. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

Chapter on “Social Justice for Women”. Discourse in Bengali. Originally published in Bengali as part of “Vicár” in Mánuser Samája 1, 1959. First English publication as part of “Social Justice” in Human Society 1, 1962, tr. from the original Bengali by Manohar Gupta. Third English publication as part of “Social Justice” in Human Society 1, 1987, retr. by ÁVA and Jayanta Kumar.

“The dowry system” excerpt. Discourse in Hindi. Originally published in Bengali as section 14 in Ájker Samasyá, 1958. First English publication as section 14 in Problem of the Day, First Edition, tr. from the original Bengali by Prof. Nardeva Gupta. Fourth English publication as section 14 in Problems of the Day, Fourth Edition, 1993, retr. by ÁVA, Ácárya Jagadiishvaránanda Avt. and Jayanta Kumar.

“Another glaring instance” excerpt. Originally published in English as part of “Talks on Prout” in Prout in a Nutshell 15, 1988.

“When people’s ideas” excerpt. Originally published in English as part of “How to Unite Human Society” in Prout in a Nutshell 21, 1991.

“In Ráŕh” excerpt. Discourse in Bengali. Originally published in Bengali as part of section 4 in Sabhyatár Ádibindu Ráŕh, 1981. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

“Hindu women” excerpt. Discourse in English. First Bengali publication in Abhimata 4. First English publication as part of “Requirements of an Ideal Constitution” in A Few Problems Solved 4, 1988.

“If there are continued” excerpt. Originally published in English as part of “Three Cardinal Socio-Political Principles” in Prout in a Nutshell 16, 1990.

“For instance, it was written” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Discourse 15, Shiva’s Teachings (Cont.)” in Namah Shiváya Shántáya, 1982. First English publication in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avadhútiká Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii.

“This is not dharma” excerpt. Discourse in Bengali. Originally published in Bengali in Ánanda Vacanámrtam 4. First English publication as part of “Which Is the Right Path” in Ánanda Vacanámrtam 4, 1986, tr. from the original Bengali by ÁVA and Ácárya Vidyádhara Brahmacárii.

“Prostitution, the hateful disease” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Vaeshya Yuga” in Mánuśer Samája 2. First English publication as part of “The Vaeshyan Age” in Human Society 2, First Edition, 1967, tr. from the original Bengali by Manohar Gupta. Third English publication as part of “The Vaeshya Age” in Human Society 2, Third Edition, 1987, tr. by ÁVA and Jayanta Kumar.

“Those who shudder” excerpt. Discourse in Hindi. Originally published in Bengali as section 13 in Ájker Samasyá, 1958. First English publication as section 13 in Problem of the Day, First Edition, tr. from the original Bengali by Prof. Nardeva Gupta. Fourth English publication as section 13 in Problems of the Day, Fourth Edition, 1993, retr. by ÁVA, Ácárya Jagadiishvaránanda Avt. and Jayanta Kumar.

“During the last million” excerpt. Discourse in Bengali. Originally published in Bengali in Buddhir Mukti – Navyamánavatavád, 1982. First English publication as part of “Neohumanism is the ultimate shelter” in The Liberation of Intellect: Neohumanism, 1982.

“Some years ago” excerpt. Discourse in Bengali on 11 Dec. 1983. Originally published in Bengali in Varńa Vicitrá 1, 1984. Tr. from original Bengali by ÁVA, AÁRÁ and ÁAA.

Chapter on “The Emancipation of Women”. Discourse in Hindi. Tr. from the original Hindi by Ácárya Sambhútyánanda Avadhúta and AÁRÁ. Source: Ácárya Rámeshvara Bhaitta discourse notes.

Chapter on “The Social Order and Superiority and Inferiority Complexes”. Discourse in English. Originally published in English in Ánanda Vacanámrtam 5, 1982.

Chapter on “The Continuous Effort to Promote Universal Well-Being”. Discourse in Bengali. Originally published in Bengali in Mánasádhyátmaka Sádhanár Staravinyás, 1981. First English publication as “Yatamána – 2” in Ananda Marga Philosophy in a Nutshell, 1988, tr. from the original Bengali by ÁVA and Ácárya Vishvarúpánanda Avadhúta. Second English publication as “The Continuous Effort to Promote Universal Well-Being – 2” in Prout in a Nutshell 5, retr. by ÁVA and Jayanta Kumar. Retr. byÁVA and AÁRÁ.

Chapter on “Women’s Rights”. First Bengali publication in Abhimata 9. First English publication as “Women’s Rights” in A Few Problems Solved 9, 1988.

Chapter on “Equal Rights for Men and Women”. Discourse in Bengali. Originally published in Bengali as “Samánádhikar” in Sagnik, end 1984 issue. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

Chapter on “Human History and Collective Psychology”. First Bengali publication in Abhimata 7. First English publication as “Human History and Collective Psychology” in A Few Problems Solved 7, 1988.

Chapter on “Fight against All Dogmas”. “Notions of vice and virtue” excerpt. First Bengali publication in Abhimata 2. First English publication as part of “Social Values and Human Cardinal Principles” in A Few Problems Solved 2, 1987.

“When people are guided” excerpt. Discourse in English. Originally published in English as part of “Beware of Dogma” in Prajiṋá Bháratii, Jan.-Feb. 1980. Second English publication in Prout in a Nutshell 9, 1987.

“Of course” excerpt. First Bengali publication in Abhimata 4. First English publication as part of “Liberation of Intellect” in A Few Problems Solved 4.

“There are some people” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Buddha o Aśt́áuṋga Márga” in Ánanda Vacanámrtam 15, 1981. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

“He [Parama Puruśa] is creating” excerpt. Discourse in Bengali. Originally published in Bengali in Ánanda Vacanámrtam 4. First English publication as part of “Which Is the Right Path” in Ánanda Vacanámrtam 4, 1986, tr. by ÁVA and Ácárya Vidyádhara Brahmacárii.

“He [Parama Puruśa] desires” excerpt. Discourse in Hindi. Originally published in Hindi in Ánanda Vacanámrtam 8. First English publication as part of “He who Steals Others’ Sins Is Called Hari” in Ánanda Vacanámrtam 8, 1987, tr. from the original Hindi by ÁVA and Ácárya Vishvarúpánanda Avadhúta.

“The rights of women” excerpt. Discourse in English. Originally published in English as part of “Macropsychic Conation and Micropsychic Longings” in Subháśita Saḿgraha 18, 1991.

“It is the duty” excerpt. First Bengali publication in Abhimata 2. First English publication as part of “Social Values and Human Cardinal Principles” in A Few Problems Solved 2, 1987. Second English publication as part of “Neohumanism of Sadvipras” in Neohumanism in a Nutshell 1, 1987.

“To eradicate them” excerpt. First Bengali publication in Abhimata 3. First English publication as part of “The Importance of Society” in A Few Problems Solved 3, 1988.

“What Is Civilized?” excerpt. First Bengali publication in Abhimata 6. First English publication as part of “Civilization, Science and Spiritual Progress” in A Few Problems Solved 6, 1988.

“In Sanskrit” excerpt. Originally published in English as part of “Suppression, Repression and Oppression” in Prout in a Nutshell 17.

“I want that our boys” excerpt. Discourse in English. Originally published in English as part of “Dogma and Human Intellect” in Ánanda Vacanámrtam 14, 1981.

“Now there is” excerpt. First Bengali publication in Abhimata 7. First English publication as “Renaissance in All the Strata of Life” in A Few Problems Solved 7, 1988.

“Not only this” excerpt. Discourse in English. Originally published in English as part of “The Only Cult” in Ánanda Vacanámrtam 12, 1980.

“In society men” excerpt. Originally published in English as part of section 3 in Prout in a Nutshell 4, 1987. Second English publication in Discourses on Prout, 1993.

“If modern equipment” excerpt. First Bengali publication in Abhimata 2. First English publication as part of “Agrarian Revolution” in A Few Problems Solved 2, 1987.

“A rural economy” excerpt. Originally published in English as part of “Decentralized Economy” in Prout in a Nutshell 21, 1991.

“Small-scale” excerpt. Originally published as part of “South Bengal” in Prout in a Nutshell 20, 1991.

“Every individual” excerpt. First Bengali publication in Abhimata 4. First English publication as part of “What Should History Be Like” in A Few Problems Solved 4.

“Psycho-economic exploitation” excerpt. First Bengali publication in Abhimata 9. First English publication as part of “Capitalism in Three Spheres” in A Few Problems Solved 9.

“It may be asked” excerpt. Originally published in English as part of “Talks on Prout” in Prout in a Nutshell 15, 1988.

“Women’s Welfare” excerpt. Discourse in English. Originally published in English in “A General Guidebook for Táttvikas”.

“Not only are the superstitions” excerpt. Originally published in English as part of “Ananda Marga: A Revolution” in Táttvika Praveshiká, 1957. Second English publication in Ananda Marga Philosophy in a Nutshell 3, 1988.

“In Ananda Marga” excerpt. First Bengali publication in Tattva Kaomudii 2. First English publication as part of “Our Social Treatise” in Ananda Marga Philosophy in a Nutshell 4.

“Lack of security” excerpt. Originally published in English as part of “Social Psychology” in Táttvika Praveshiká, 1957. Second English publication in A Few Problems Solved 7, 1988.

“[They say]” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Sáphalya Lábher Múliibhúta Kárań” in Ánanda Vacanámrtam 9.

“You should always” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Samája” in Caryácarya 2, 1956. First English publication as part of “Society” in Caryácarya 2, First Edition. Third English publication in Caryácarya 2, Third Edition, 1978, retr. by Ácárya Shyám Náráyańa and Ácárya Amitábha Brahmacárii.

“Some Guidelines of Social Conduct”. Discourses in Bengali. Originally published in Bengali in Caryácarya 1, 1956. First English publication as part of “The Marriage Ceremony” and as “Ideal System of Inheritance”, “Social Relationship between Men and Women”, “The Livelihood of Women”, and “Widows” in Caryácarya 1 1962. tr. from the original Bengali by Dr. Nágendra Prasáda. Fourth Bengali publication in Caryácarya 1 1972. Second English Publication in Caryácarya 1, 1975, retr. by ÁVA and Brahmacárinii Váńii Ácáryá. Sixth Bengali publication in Caryácarya 1, 1990. Fifth English publication in Caryácarya 1, 1991. Retr. by ÁVA and AÁRÁ.

Chapter on “Can Women Attain Salvation?”. Discourse in English. Originally published in English in Ánanda Vacanámrtam 3, 1981.

Chapter on “An Equal Birthright”. Discourse in English. Tape. Originally published in English in Ánanda Vacanámrtam 5, 1982. Third English publication in Discourses on Tantra 2, 1994, re-edited.

Chapter on “The Place of Women in the Spiritual World”. Discourse in Bengali. Originally published in Bengali in Ánanda Vacanámrtam 7. First English publication in Ánanda Vacanámrtam 7, 1987, tr. by ÁVA and Ácárya Vishvarúpánanda Avadhúta.

Chapter on “Bhaerava and Bhaeravii”. Discourse in Bengali. Tape. Originally published in Bengali in Ánanda Vacanámrtam 7, 1980. First English publication in Ánanda Vacanámrtam 7, 1987, tr. by ÁVA and Ácárya Vishvarúpánanda Avadhúta. Second English publication in Discourses on Tantra 2, 1994, retr. by ÁVA and ÁAA.

Chapter on “The Development of Goddess Worship”. Discourse in Hindi. Originally published in Hindi as part of “Tantra aor Áryyabháratiiya Sabhyatá” in Ánanda Dúta Year 4, Nos. 13, January, April and July 1960. First English publication as part of “Tantra and Indo-Aryan Civilization” in Our Universe, Nos. 13, Jan.-Mar. 1960. First Bengali publication as part of “Tantra o Áryyabháratiiya Sabhyatá” in Abhimata 1, 1966. Third English publication in Discourses on Tantra 1, retr. from the Bengali by ÁVA and ÁAA.

Chapter on “Tantric Goddesses”. Discourse in Bengali. Tape. Originally published in Bengali as part of “Tántrik Devadeviir Udbhaver pechane Manasatattva” in Ánanda Vacanámrtam 11, 1980. First English publication as part of “The Psychology behind the Origin of Tantric Deities” in Discourses on Tantra 1, tr. from the original Bengali by ÁVA and ÁAA.

Chapter on “Saḿskára and Gender Differences”. Originally published in Bengali in Subháśita Saḿgraha 5, 1966. First English publication as part of “Form and Formless” in Ananda Marga Ideology and Way of Life in a Nutshell 7, tr. from the Bengali by ÁVA and Ácárya Vishvarúpánanda Avadhúta. Retr. by ÁVA and AÁRÁ.

Chapter on “Aspects of Bio-Psychology”. Discourse in English. Originally published in English as part of “Bio-Psychology” in Yoga Psychology, First Edition, 1991. Second English publication in Yoga Psychology, Second Edition, 1994.

“You should always” excerpt. First Bengali publication in Abhimata 3. First English publication as part of “Genius and Technician” in A Few Problems Solved 3, 1988.

“Those who are still employed” excerpt. First Bengali publication in Abhimata 5. First English publication as part of “On Festivals” in A Few Problems Solved 5, 1988.

“Causes of Hysteria” excerpt. Discourse in Bengali. Originally published in Bengali as part of section on “Acetana” in Shabda Cayaniká 1, 1985. Tr. from the original Bengali by ÁVA, Shrii Deváshiisa, AÁRÁ and ÁAA.

“The Indo-Tibetan people” excerpt. Originally published in English as part of “Geology and Human Civilization” in Prout in a Nutshell 16, 1990.

Chapter on “Sadguru and Microvita”. Discourse in Bengali. Originally published in English in Microvitum in a Nutshell, Third Edition, 1991, tr. from the original Bengali by ÁVA and Jayanta Kumar.

“The cranium” excerpt. Discourse in English. Tape. Originally published in English as part of “Glands and Sub-Glands” in Yoga Psychology, First Edition, 1991. Second English publication in Yoga Psychology, Second Edition, 1994.

“The glands” excerpt. Discourse in Bengali. Originally published in Bengali as part of section on “Gurusakásh” in Shabda Cayaniká 25, 1990. First English publication as part of “Ideating on the Guru” in Yoga Psychology, First Edition, 1991, tr. from the original Bengali by ÁVA and Shrii Jayanta Kumar. Second English publication as part of “Under the Shelter of the Guru” in Yoga Psychology, Second Edition, 1994, retr. by ÁVA, Ácárya Mantreshvaránanda Avadhúta, Ácárya Prańavánanda Avadhúta and Shrii Jayanta Kumar.

“Rádhá attained” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńasundaram, 1981. First English publication as part of “Vraja Krśńa and Sáḿkhya Philosophy” in Namámi Krśńasundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

“Human beings” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńa Sundaram, 1981. First English publication as part of “Vraja Krśńa and Párthasárathi Krśńa” in Namámi Krśńa Sundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

“When human beings” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńa Sundaram, 1981. First English publication as part of “Krśńa Imparts Six Stages of Realization” in Namámi Krśńasundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

“How can” excerpt. Discourse in Bengali. Originally published in Bengali in Namah Shiváya Shántáya, 1982. First English publication as part of “Discourse 12, Shiva’s Teachings –2 (Cont.)” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avadhútiká Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii.

“Krśńa is the final” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńasundaram, 1981. First English publication as part of “Párthasárathi Krśńa and Aesthetic Science” in Namámi Krśńasundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

“Taking his refuge” excerpt. First Bengali publication as part of “Preya o Shreya” in Subháśita Saḿgraha 3, 1958. First English publication as part of “Desire and Detachment” in Subháśita Saḿgraha 3, 1963, tr. from the Bengali by Manohar Gupta. Second English publication in Ananda Marga Ideology and Way of Life in a Nutshell 4, 1988, retr. by ÁVA.

“When an act is dedicated” excerpt. First Bengali publication as part of “Yajiṋa o Karmaphala” in Subháśita Saḿgraha 1, 1956. First English publication as part of “Yajiṋa and Karmaphala” in Subháśita Saḿgraha 1, 1963, tr. from the Bengali by Dr. Nagendra. Second English publication in Ananda Marga Ideology and Way of Life in a Nutshell 2, 1988, retr. by ÁVA.

“Hence He attracts” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńasundaram, 1981. First English publication as part of “Krśńa and Supra-Aesthetic Science” in Namámi Krśńasundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

“It will be better” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Krśńastu Bhagaván Svayaḿ” in Ánanda Vacanámrtam 17, 1981. First English publication in Prajiṋá Bháratii as part of “Krśńa Unparalleled”. Second English publication in Discourses on Tantra 1, retr. from the original Bengali by ÁVA and ÁAA.

“And similarly” excerpt. Discourse in English. Tape. Originally published in English as part of “Rádhiká Shakti” in Ánanda Vacanámrtam 23, 1994.

“The first and last” excerpt. First Bengali publication as part of “Vede Brahmavijanána – 4” in Subháśita Saḿgraha 2, 1957. First English publication as part of “The Intuitional Science of the Vedas – 4” in Subháśita Saḿgraha 2, tr. from the Bengali by Manohar Gupta. Third English publication in Ananda Marga Ideology and Way of Life in a Nutshell 3, retr. by ÁVA.

“Some Health Rules” excerpt. Discourse in Bengali. Originally published in Bengali in Caryácarya 3, 1965. First English publication as part of “General Health Rules” in Caryácarya 3, 1979, tr. from the original Bengali by Subodh Dasgupta and Ácárya Amitábha Brahmacárii.

“Physical Restraint”. Discourse in Bengali. Originally published in Bengali in Caryácarya 3, 1965. First English publication in Caryácarya 3, 1979, tr. from the original Bengali by Subodh Dasgupta and Ácárya Amitábha Brahmacárii.

“At present” excerpt. Discourse in Bengali. Originally published in Bengali as part of “Strii Byádhi” in Yaogika Cikitsá o Dravyaguńa, 1958. First English publication as part of “Female Diseases” in Yogic Treatments and Natural Remedies, 1983, tr. from the original Bengali by ÁVA and Ácárya Amitábha Brahmacárii.

“The population” excerpt. Discourse in Hindi. Originally published in Bengali as section 24 of Ájker Samasyá, 1958. First English publication as section 24 of Problem of the Day, First Edition, 1959, tr. from the original Bengali by Prof. Nardeva Gupta. Fourth English publication as part of section 24 in Problems of the Day, Fourth Edition, 1993, retr. by ÁVA, Ácárya Jagadiishvaránanda Avt. and Jayanta Kumar.

“Science Is Moving” excerpt. Discourse in Hindi. Originally published in Bengali as section 25 of Ájker Samasyá, 1958. First English publication as section 25 of Problem of the Day, First Edition, 1959, tr. from the original Bengali by Prof. Nardeva Gupta. Fourth English publication as part of section 25 in Problems of the Day, Fourth Edition, 1993, retr. by ÁVA, Ácárya Jagadiishvaránanda Avt. and Jayanta Kumar.

“Good varieties” excerpt. Originally published in English as part of “Population Growth and Control” in Prout in a Nutshell 13, 1988.

“Vested interests” excerpt. Originally published in English as part of “Talks on Prout” in Prout in a Nutshell 15, 1988.

“Furthermore” excerpt. Originally published in English as part of “Song, Dance and Instrumental Music” in Prout in a Nutshell 10, 1987.

“Everything” excerpt. Discourse in Bengali. Originally published in Bengali in Ánanda Vacanámrtam 4. First English publication as part of “Treading the Broad Path of Spirituality” in Ánanda Vacanámrtam 4, 1986, tr. from the original Bengali by ÁVA and Ácárya Vidyádhara Brahmacárii.

“I invented” excerpt. Discourse in English. Tape. Originally published in English as part of “The Cosmic Father Has a Special Responsibility” in Ánanda Vacanámrtam 5, 1982. Second English publication in Discourses on Tantra 2, 1994, re-edited.

“Lalita mármika” excerpt. Discourse in English. Originally published in English as part of “Dances and the Path of Vidyá” in Ánanda Vacanámrtam 12, 1980.

Chapter on “Táńd́ava and Kaośikii”. Discourse in Bengali. Originally published in Bengali as “Táńd́ava o Kaośikii” in Ánanda Vacanámrtam 22, 1985. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

“Let us take” excerpt. Discourse in Bengali. Tape. Originally published in Bengali as part of “BahuPallavita Shiva” in Namah Shiváya Shántáya, 1982. First English publication as part of “The Pervasive Influence of Shiva” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avtk. Ánanda Mitrá Ác., and Ác. Amitábha Brc. Third English publication as part of “The Pervasive Influence” in Discourses on Tantra 1, retr. by ÁVA and ÁAA.

“Spiritual practice” excerpt. Discourse in English. Originally published in English as part of “Art and Science” in Ánanda Vacanámrtam 14, 1981.

“Shiva’s spouse” excerpt. Discourse in English. Tape. Originally published in English as part of “Kaola and Mahákaola” in Ánanda Vacanámrtam 23.

“About seven thousand years ago” excerpt. Discourse in English. Originally published in English as part of “Subjective Approach through Objective Adjustment” in Ánanda Vacanámrtam 14, 1981.

“In the older days” excerpt. Discourse in Bengali. Originally published in Bengali in Namah Shiváya Shántáya, 1982. First English publication as part of “Discourse 17, Shiva’s Teachings – 2” in Namah Shiváya Shántáya, 1982, tr. from the original Bengali by ÁVA, Avadhútiká Ánanda Mitrá Ácáryá and Ácárya Amitábha Brahmacárii.

“You know” excerpt. Discourse in Hindi. First English publication as part of “Hara-Párvatii Saḿváda” in Bodhi Kalpa, April-June 1968. (A different translation of a portion of this discourse was published earlier, as “Concept of Music, Dance in Tantric Cult”, in Cosmic Society, Vol. 3 No. 10, October 1967.) Second English publication as part of “The Dialogues of Shiva and Párvatii 1” in Ánanda Vacanámrtam 23, 1994, English reediting by ÁAA.

“And Párvatii, the spouse” excerpt. Discourse in English. Tape. Originally published in English as part of “The Cosmic Father Has a Special Responsibility” in Ánanda Vacanámrtam 5, 1982. Second English publication in Discourses on Tantra 2, 1994, re-edited.

“Párvatii lent” excerpt. Discourse in Hindi. Originally published in Hindi as “Sadáshiva – Tantra ko Pratham Pravartak” in Shaḿkhanád. First published in Bengali as “Tantra Ágágoŕái Vástavavádii” in Ánanda Vacanámrtam 15, 1980. First English publication as part of “Táńd́ava, Shástra and the Teachings of Shiva” in Discourses on Tantra 2, tr. from the original Hindi and from the Bengali by ÁVA, Ác. Keshavánanda Avt., and ÁAA.

“Take another small example” excerpt. Discourse in Hindi. Originally published in Bengali in Mahábhárater Kathá. First English publication as part of “The Moral Standard of the Age” in Discourses on the Mahábhárata, 1982, tr. from the Bengali by ÁVA and Ácárya Amitábha Brahmacárii.

“Gandhari once” excerpt. Discourse in Bengali. Tape. Originally published in Bengali in Namámi Krśńasundaram, 1981. First English publication as part of “Párthasárathi Krśńa and Sáḿkhya Philosophy” in Namámi Krśńasundaram, 1981, tr. from the original Bengali by ÁVA and Shrii Deváshiisa.

Chapter on “Five Virtuous Ladies”. Discourse in Hindi. Originally published in Bengali in Mahábhárater Kathá. First English publication as part of “Karna and Draupadi” in Discourses on the Mahábhárata, 1982, tr. from the Bengali by ÁVA and Ácárya Amitábha Brahmacárii.

Chapter on “Bhavasundari, The Tigress Queen”. Discourse in Bengali. Originally published in Bengali as “Raybháginii Bhavasundarii” in Galpa Saiṋcayana 10. Tr. from the original Bengali by ÁVA, AÁRÁ and ÁAA.

Chapter on “As You Think, So You Become”. Discourse in Bengali. Originally published in Bengali in Galpa Saiṋcayana 1. First English publication in Sarkar’s Short Stories 1, 1990, tr. from the original Bengali by ÁVA and Ácárya Vishvarúpánanda Avadhúta.

Chapter on “Panchu Dayas”. Discourse in Bengali. Originally published in Bengali in Galpa Saiṋcayana 1. First English publication in Sarkar’s Short Stories 1, 1990, tr. from the original Bengali by ÁVA and Ácárya Vishvarúpánanda Avadhúta.

Song 140. Song in Bengali. Originally published in Bengali in Prabháta Saḿgiita 6. First English publication in Prabháta Saḿgiita: The Lyrics and their English Renderings, 1993, tr. from the original Bengali by ÁVA and Avadhútiká Ánanda Mitrá Ácáryá.

Songs 474, 475, 476, 961, 1031, 1068, 1269, 1218, 1445, 1520, 1826, 1828. Songs in Bengali. Originally published in Bengali in Prabháta Saḿgiita 19, 20, 38, 42, 43, 51, 49, 58, 61 and 74. Tr. from the original Bengali by ÁVA and AÁRÁ.

We wish to acknowledge the hard work Dr. Sulekha Ghose did in compiling and editing the original Bengali Náriir Maryádá.

Key:
ÁVA = Ác. Vijayánanda Avt.
AÁRÁ = Avtk. Ánanda Rucirá Ác.
ÁAA = Ác. Acyutánanda Avt.

Matriarchy in the Kśatriya Age

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kśatriya Age”
Human Society Part 2

Ever since the shúdras⁽¹⁾ took shelter under the kśatriyas, the Kśatriya Era began in human society, but the Kśatriya Era did not come overnight. A multitude of fragmented shúdra societies gradually accepted the authority of the kśatriyas, resulting in a process of integration under them. In other words, each kśatriya, under whom a new social system was founded with the union of many shúdra societies, became the symbol of shúdra unity. This acceptance of a kśatriya as the symbol of shúdra unity came as the result of socio-psychic transmutation and was the first evolution in human history.

Different groups came into being in human society, each under a representative kśatriya. To preserve the purity of blood and the identity of each group, brave and spirited women were recognized as gośt́hii mátá [clan mothers] in this primary stage. Every man and woman in a clan used to bear the name of the clan mother as their lineal identity. The value of a separate identity for a father or a mother was not realized in those days as both the father and the mother belonged to the same clan. After the death of the clan mother the necessity of determining the identity of a mother arose only when, as per convention, the clan divided into subclans at the time of the selection of a new clan mother. In other words, initially kśatriya society was matriarchal. The clan system of the Kśatriya Era was the first stage in the evolution of a social system.

The fight for prestige and supremacy raged between different clans during the Kśatriya Era, and so in the kśatriya order love and affection for the respective clans was more in evidence than it was in the Shúdra Era. The spiritedness and self-conceit of the kśatriyas not only inspired the crude materialistic intelligence of the people to unite and form a society, but their sense of prestige and sentiment also greatly helped in consolidating these kśatriya groups. That is to say, although the struggle for self-existence was the main issue, the fight for prestige was in no way secondary. This sentiment and sense of prestige of the Kśatriya Era gave and still gives the human race ample inspiration in its conquest over matter.

The shúdras fought solely for self-preservation, whereas the kśatriyas fought for their survival as well as for the establishment of their supremacy. The aim of the shúdras was to gather food and ensure their own security, whereas the kśatriyas were in pursuit of conquest and dignity. This sense of prestige in the kśatriyas developed a subtler intelligence in them, awakened their conscience and stimulated their power of judgement. To slay the disarmed, to slaughter women, children or old people, to murder those who had surrendered or to kill those running away for their lives from a fight went against the grain of kśatriya conscience. In essence, the valour of the kśatriyas was instrumental in their surpassing the animal stratum as they learnt to understand human values. It was this sense of values that raised conjugal and domestic life to human standard to a great extent. Instead of conjugal relations being limited to the status of enjoyer and the enjoyed, they began to contain a sense of duty. With the establishment of conjugal relationships a sense of duty awakened in the father towards his children. Consequently, as soon as the responsibilities of mothers lessened to some extent, women became dependent on men for their food and clothes, particularly during the period of pregnancy and during the post-delivery period. As a result, married couples, though belonging to the same group, began to emerge in previously male-centred households. As families were male-centred, male-dominated groups became evident and clan mothers lost their previous authority.

In these kśatriya societies of ancient times, men and women came to be recognized as husband and wife, although there was no strong binding in their conjugal relations. Society was male-dominated even in the latter half of the Kśatriya Era, and men used to have many wives, reminiscent of the Shúdra Era. The only difference between the polygamous nature of the two eras was that the wives of the Shúdra Era had no social ties with their husbands, but the husbands and wives of the latter half of the Kśatriya Era did have socially recognized marital ties. Although the kśatriya society of the latter half of the Kśatriya Era was better disciplined and better constructed than that of the first half, the stability of conjugal and group relationships depended more on the physical ability and bravery of the group leaders and members than on pure humanism and a sense of discipline. The slogan of this Kśatriya Era was, “This world belongs to the valiant”.

Human beings are emotional beings. Needless to say, in the later half of the Kśatriya Era, with the awakening of a sense of responsibility and affection for their children by parents, children, too, became conscious to some extent of a sense of duty towards their parents. These duty-conscious children were also vigilant and kept up their fathers’ prestige, heroism and tradition, so the fathers wanted their children to be the heirs and successors of their manliness, heroism and heritage. Thus, as the relationship between them grew closer and closer, stronger ties and more compactness developed in the society. The preservation of family heroism and tradition necessitated the careful selection of suitable brides and grooms for marriage, and it was because of this that socially recognized matrimony gradually evolved in the Kśatriya Era, replacing unrecognized and unauthorized relationships between men and women.

(1) Shúdra and kśatriya are social classes, reflecting labourer and warrior mentalities, respectively. Their respective eras refer to the periods in history when those mental types dominated the society. –Trans.

Women: The Wageless Slaves of the Vipras

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Vipra Age”
Human Society Part 2

Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

The vipras⁽¹⁾ were inclined towards intellectual exploitation. No matter what they built or destroyed, they always kept the path of exploitation open. The intelligent vipras never opened the path of logic and reasoning as they knew it was not a means of exploitation. On the contrary, they wanted to lead the ignorant mass down the alley of blind faith and so they wrote social treatises with their own selfish interests in mind. Without using logic or reason to support their statements, they continued indulging in pedantic religious injunctions. That was why the amount of genuine humanism that we come across in the kśatriya social and matrimonial systems was never improved upon in the vipra system. Rather, what we got there was merely a coating of religious bigotry and fanaticism.

The kśatriyas tried to construct their social system and base their matrimonial relations according to the conveniences of both men and women. The vipras, however, cleverly tried to permanently keep intact the system of exploiting women and ignorant men using every diplomatic manoeuvre under the sun. To prevent the oppressed men and women from claiming equal rights, they strove hard to keep all the power vested in the hands of a particular group. The ways the kśatriyas came to power were different in different countries of the world, but those of the vipras were the same in almost all countries. The vipras achieved their ends by concocting mythological stories and fables to suit their purpose in the name of religion, not righteousness or spirituality.

In the Vipra Era the dependence of women upon men increased. The vipra intellect reduced them to the position of wageless slaves. Conspiring to cripple women in every way the vipras fabricated “divine” commandments together with numerous kinds of scriptural injunctions, paralogical tenets and imaginary yarns of sin and virtue. Listening to these it would seem that man alone, particularly the vipra man alone, was the chosen person of God for whom the rest of humanity had taken birth only to provide enjoyment.

In the matrimonial system of the Kśatriya Era women were regarded as men’s co-helpers and co-workers. In the Vipra Era, although women were declared on paper as men’s better half and the co-performers of religious rites, they practically became maid-servants. Their social respect and prestige lasted as long as they maintained their feminine charm and beauty. In countries where the women alone toil and the men spend their days sitting idle and eating, the feminine status is no better. Women are still kept under severe domination. Even in the advanced countries of the world, where the women are courteously respected as the “fair sex”, the masculine society wears a long face when the question of equal rights occurs. So the masculine domination which characterized the Vipra Era remained unchanged in the subsequent Vaeshya Era.

In the Kśatriya Era women were men’s partners through good times and bad, commanding equal prestige in the society. But with the intellectual defeat of women in the Vipra Era, their social prestige dwindled and they became the playthings of the opposite sex. Sometimes the man doted upon a woman and sometimes he neglected her. Of course, even in the Vipra Era, particularly in the middle of the Vedic age, when the intellectuals became the leaders of the society, some of the women, as a legacy of the past, undoubtedly got equal respect as wives (jáyás). They enjoyed equal social rights, not equal religious rights. The majority of women, however, became mere objects of enjoyment. Society refused to recognize anything except their ability to conceive and bring up their progeny. Such women were called bháryás [wives without religious or social rights but with a progeny enjoying patrilineal prestige]. The opportunists declared unambiguously, Puttrárthe kriyate bháryá [“Women are the child-bearing machines”].

The continuance of this sort of primitive thought is symptomatic of the Vipra Era. The ignorant women of the Vipra Era were tricked into believing that they were not only spouses and child-bearers, but respectable housewives, having equal social rights and prestige, and the right to participate in spiritual observances. In practice, however, these rights were generally ignored. One or two women who appeared to have been given these spiritual rights had actually usurped them virtually by force on the strength of their personalities. The society of the pandits at that time did not oppose this attempt to establish such rights in black and white, but all the same it certainly did not view it favourably or patronizingly. However, those women subsequently commanded great respect and still do today. Of course it has always been a fact that nobody gives anybody rights on a platter. One has to establish one’s rights by dint of one’s own force and power. I mention with special emphasis – the vipras deliberately and intentionally did not want to recognize the rights of women.

The supremacy of clan mothers in the Kśatriya Era was completely obliterated in the Vipra Era. At the first dawn of human knowledge, women, too, imparted knowledge to others. They also composed mantras and offered libations to the sacrificial fires sitting beside men. In the Vipra Era, however, they lost that role, and all possible means were taken to firmly establish their slavery. They were stripped of their sacrificial rights and superseded by clan fathers in the society. The rights women enjoyed to study scriptures were either withdrawn or drastically curtailed. There was no alternative left to ignorant women but to [[silently]] submit to the superiority of men.

The Vipra age was the age of opportunistic men and so extremely rigid conditions were imposed on women. Men, however, had the right to abandon their wives at will as well as the opportunity to be dissolute. If any such moral lapses were found in women, they would be punished by the loss of their womanly prestige and social respect. And yet, guilty of the same crime, men strutted about as leaders of society. After the Vipra Era the Vaeshya Era came. But in this Vaeshya Era we see, as the legacy of the post-Vipra Era, that abandoned wives command no prestige in society. Even in many of today’s societies which are not threatened by a potential shúdra uprising, divorce is not openly accepted. Although some concessions have been allowed to women in black and white, in reality women are at the mercy of tyrannical men.

In the Vipra Era, due to loss of women’s prestige, economic hardship, and other environmental causes, prostitution as a profession came into being for the first time. It did not develop in either the Shúdra or Kśatriya Era. Individual depravity may cause a certain amount of licentiousness, but it is certainly not the reason for the emergence of a large number of prostitutes. The iniquity or sin of this lewd profession is the creation of the selfish vipras. Later I shall discuss this subject at length.⁽²⁾

In the Kśatriya Era women were considered as men’s precious wealth. Although women did not have the same rights and privileges as men, they commanded considerable social prestige. But in the Vipra Era women were relegated to the status of animals and cattle. They became mere household necessities. In the Kśatriya Era women were regarded as the pleasurable objects of the valiant, and abduction of women by strong men was considered an act of piety and virtue. But in the Vipra Era the trend changed, and women became playthings. Without husbands, they lost their very existence in society. In some countries, more than one woman was compelled to be subservient to one man.

As a result of men crippling women economically with the pain of unrelenting social penalization and threats of perdition in hell, women became so dependent on men that the very sense of injustice of a man possessing many wives at the same time was erased from their minds. As a result of the peculiar logic that it was a sin for women to live unmarried lives, unmarried girls were forced to marry old men on the verge of death. In some countries and in some periods, they were married to imaginary gods and called devadásiis or “servants of God”. Needless to say, these sorts of marriages only heightened social injustices. The continuation of such malpractices bred a sort of inferiority complex and despair in the minds of women. Few keep count of the millions of women who wept and sobbed themselves to death in the darkness of many a sleepless night. They were levelled flat like the soft earth under the administrative steamroller of the vipras. For this reason, we find in some social customs and ceremonies, women’s doggerels and tales of religious observances, that mothers with no other means of escape, taught the daughters from their childhood to pray to God that they might not be neglected as co-wives or that their rivals might not live long. Matrimonial ties became inviolable in the Vipra Era.

(1) Vipra, kśatriya, shúdra and vaeshya are social classes, reflecting intellectual, warrior, labourer and capitalist mentalities, respectively. Their respective eras refer to the periods in history when those mental types dominated the society. –Trans.

From Matriarchy to Patriarchy – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaomára”
Shabda Cayaniká Part 9

The status of women in prehistoric human society was the same as that of independent females of any living species. The women, just like the men, spent their days in the lap of nature singing, dancing, laughing and playing. These conditions continued throughout the period when there was no human society as such and continued into the matriarchal age. But when the patriarchal social system came into being, the rights of women began gradually to be curtailed.

Initially, it was decided that a woman would be granted certain freedoms that she could enjoy in her in-laws’ house after her marriage or in her father’s house before her marriage. Later, her rights were curtailed even more and it was decided that a woman would be entitled to enjoy such rights until fifteen years of age; that is, as soon as she entered her sixteenth year she must forfeit those rights. Still later, it came about that a woman would enjoy her rights only to the age of five years. That is, after five years of age, she must forfeit her rights. The predominant psychology behind this restriction of her rights was: Let her realize her dependence at every step; let her realize that at home, in the society at large and within the state, she is dependent on the menfolk in every sphere of life.

In Puranic society [around 500-1300 CE], it was further declared that women were not entitled to mukti or mokśa. Only if and when they attained male bodies by dint of their penance for many lives together could they attain liberation or salvation. As long as they were in female bodies, their supreme duty would be to serve their husbands. Perhaps you have seen in the Kashi market [near Varanasi], prominently displayed on vermilion-daubed wooden boxes, these lines:

[The husband is the highest guru, Service to the husband is the highest service.]

Pati yár dhyán-jiṋán,
Pati hena devatá;
Svarga hate shreśt́a pati,
Pati bhágya vidhátá.

[The husband is the be-all and end-all of life,
Verily, the husband is god;
The husband is greater than heaven,
The husband is the ruler of destiny.]

A handful of unprincipled, power-hungry men propagated these doctrines in order to paralyse women’s reasoning, and to inflate men’s vanity. This doctrine is against nature and we have only to look out into this wide world to find numerous proofs against it. Can anybody drape a burka over a tigress? Is there anyone with enough courage to do it? Can anyone dictate to a tigress, “You cannot cross this boundary,” or “You cannot take part in games and sports, for this is prohibited to women”?

Those who propagated these doctrines were not only unprincipled, they were also well aware of the inherent loopholes in their arguments. That is why they did not propagate their ideas directly in their own name. On the contrary, they propagated all those ideas in the name of God. They proclaimed them as the gospels of God; no one shall dispute it; one has to accept it without a murmur.

When women will develop a sense of self-respect and be like other spirited creatures, they will cast aside the burkas and veils of servitude. They will then be enabled to expand their role in serving society in a balanced and consolidated way.

From Matriarchy to Patriarchy – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Aodváhika”
Shabda Cayaniká Part 3

In very ancient days, when society was purely matriarchal, women enjoyed full freedom and respect. A distinguished woman would be the matriarch. The members of the clan would introduce themselves using her name. The males would act according to the dictates of the clan matriarch.

Those days passed. The dominance of women ended in most regions of the world and male dominance came to the fore. Society became patriarchal. People began to use their father’s name to introduce themselves. A new system of clans and sub-clans under male dominance became the accepted norm.

Women then became treated as commodities. Their lives were absolutely dependent on the men. The rule of men was introduced in different parts of the world in various ways. Different arguments were put forward in support of the rule of men. The idea of a woman having more than one husband was laughable, yet if a man had more than one wife, that would be considered normal; because a woman was no better than a commodity.

Social disparity reached its climax when the independent identity of a woman became denied in the marriage ceremony. The custom of her father, elder brother or any other male guardian literally “giving her away” in marriage began.

Under the wedding canopy, the roles of bride and bridegroom are just opposite. The groom chants the wedding mantras during the ceremony and the bride sits lifeless as a statue, as though she is some saleable commodity such as rice, pulse, salt or oil. She is not allowed to chant mantras like her male counterpart. Her guardian offers her to her husband just as a householder offers rice and pulses to a beggar. Manu⁽¹⁾ was representative of the exploitative psychology of that age. Of course, I do not mean to say that everything that Manu thought or said was bad, but undoubtedly the custom of giving the daughter away in marriage is bad. By this custom the independent identity of the girl remains unrecognized.

Unfortunately, as a woman was no better than chattel, she had no right to inherit her ancestral property. Women were not considered heirs to the ancestral property. A widow became a burden to her own relatives in her father’s house or to her in-laws in her husband’s house.

Manu did many bad things, but he did at least one good thing. He recommended that the daughter be given away dressed in ornaments and finery. These ornaments were given to her as her personal property, they were considered her personal wealth.

When the society was semi-matriarchal, a woman had the right to inherit her maternal property. Even the court dancers⁽²⁾ were entitled to the property of their mothers.

(1) Manu was the author of the Manusmrti, an authoritative collection of social rules, customs and etiquette for Hindus. He lived about two thousand years ago. –Trans.

(2) The court dancers were a special class of women partially holding positions of respect for their talents and partially enslaved as courtesans. –Trans.

From Matriarchy to Patriarchy – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kárań”
Shabda Cayaniká Part 4

When human beings reached the initial stage of building the society in ancient times, the society was matriarchal. There was, of course, the system of maternal lineage and there was also the system of maternal heritage. That is, lineage descended from mother to daughter. When people were asked their names, they also were asked what their mothers’, grandmothers’ and great-grandmothers’ names were, and so on. This applied to both men and women.

After marriage, a man changed his gotra [clan, lineage] to that of his in-laws, that is, the husband would adopt the gotra of his wife, who lived on a particular hill or under the rule of a particular matriarch. (Even today, this custom lingers on in a few communities of the world.) The right of inheritance was matrilineal, that is, sons and daughters would inherit property from their mothers. This system continued in the world for a long period. One of the great disadvantages that followed from this was that it was difficult to determine a child’s father, although it was easy to identify its mother. And as it was not easy to identify the father, it was difficult to know what excellent personal traits that person might have inherited.

Both the matrilineal and patrilineal social orders have their bright and dark sides. The dominance of the men was established because they were physically stronger. The social order became patriarchal. Although the patriarchal system had numerous defects, it had two benefits. First, in the matriarchal social system, a woman had to bear all the responsibilities, as a result of which her life became miserable. In the patriarchal social order the men, that is, the fathers, were compelled to bear a big part of the social responsibility of the family. Secondly, the system of marriage was introduced in order to divide responsibilities and to determine the paternity of the children. Long after the society became patriarchal, many men still did not like to come under the institution of marriage; that is, they were keen to become the masters, but they were not so willing to bear the responsibility. Shiva was the first to bear this great family responsibility. It was He who compelled the conscienceless men to come under the system of marriage.

Along with the influence of the matriarchal system in Bengal, there is also the influence of the matrilineal system to some extent. A sister’s son is entitled to the property of his heirless mother’s brother. In the absence of any offspring, a sister’s son is to perform the last rites of his maternal uncle, and he must observe the mourning rites for three days. After the death of a woman’s father, she is required, even if married, to observe the mourning rites for three days, and on the fourth day she performs a shráddha ceremony.⁽¹⁾

The influence of the matriarchal social system is slightly greater in Kerala than it is in Bengal. In Kerala, sons do not use the surnames of their fathers, but they use the surnames of their mothers. As in Bengal, they are entitled to inherit the property of their maternal uncles. Besides that, the children of inter-caste marriages receive the mother’s caste. The matriarchal social system is still fully prevalent in certain communities in Meghalaya. In the days when the society was totally matriarchal, the members of society would take the gotra of their mothers, grandmothers or great-grandmothers.

(1) The performance of the shráddha ceremony honouring her dead father indicates that the woman is still considered to have some relation to her parents. In some parts of India, after marriage, this would not be the case. –Trans.

From Matriarchy to Patriarchy – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gańatantra”
Shabda Cayaniká Part 16
or from “Democracy and Group Governed States”
Prout in a Nutshell Part 14

Since the dawn of human evolution several social problems have confronted humanity. The first and foremost problem was the conflict between rival clans and groups living on different hills and in different villages. At the initial stage of human evolution, before the discovery of fire, people used to live in caves for safety. Out of fear of the dark, they would close the entrance to the cave with a large boulder at night. At that time human beings were very helpless, and less physically powerful than many other animals. Although primitive humans had more intelligence than other animals, they had very little intelligence in comparison to the people of today. Moreover, they had less power in their nails and teeth than most other animals. They tried living near mountain springs to satisfy their need for water, but caves were not always available there. And there was no shortage of water in the rivers, but riverbanks provided no safety during the darkness of the night. Gradually primitive people settled between large rocks or in small valleys between hills, and after some time they started building houses in the branches of trees out of sticks and tall grass. Perhaps this marked the very first step of human civilization.

There were frequent fights among different groups for possession of caves, valleys and trees. Their weapons in those fights were their teeth and nails. A treaty between Britain and Iberia several centuries ago stated that they would help each other “tooth and nail”. Even today people still use the expression “to fight tooth and nail”.

In those days people felt the need to increase their numbers, thus they always tried to increase the number of women in their group. Powerful women became known as group mothers, and activity centered around them as it does around queen ants or queen bees. If one man had ten wives, the wives could give birth to ten children simultaneously, but if one woman had ten husbands, she could only give birth to one child. So during their frequent battles primitive people always tried to abduct the women of the opposing group. As a result women lived as the slaves of men. At that time people began to practise phallic worship in the belief that this would help increase their numbers.

In the next phase although women were still considered the property of victorious males, they were not allowed to remain as group mothers. Instead, people accepted the leadership of valorous, strong and capable men. These heroic leaders were assisted by a group of advisers, and this was the first stage in the evolution of the monarchy.

Shiva Upholds the Dignity of Women – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Shiva – Both Severe and Tender”
Namah Shiváya Shántáya

Each clan used to live on a separate hill, and the leader of that clan was respected as the patriarch (rśi) of the clan. The affiliations of the gotra [clan] people were indicated by the name of that particular rśi. After the patriarchal system was established, the members of one gotra would forcibly kidnap women from other gotras to their own gotra, their own hill. Thus immediately after the marriage, the woman’s gotra would change, because she was than a member of a different gotra, a separate hill.

All this invariably led the different clans into bloody conflicts. Those who were defeated in battle were captured as slaves and the women were taken to the harems of the victors. The victorious clan would then occupy the hill, the gotra of the vanquished clan. Thus within one gotra, there were many sub-gotras, called pravara.

The women were forcibly carried away, their hands bound in iron chains. Even to this day, women in Bengal and some other areas wear iron bangles on their wrists after marriage – the symbols of their ancient servitude. One should clearly under stand this. The males who would attack the neighbouring hills would tie up the women and carry them to their own hill. Even today, during the marriage ceremony in certain parts of India, the bride’s clothes are tied to the clothes of the bridegroom. This enslavement of the defeated gotra was a great humiliation, especially for the women. Sometimes, during the battle, the men would strike the heads of the women with an axe, causing blood to flow. Up until the present, at the time of marriage, women use a vermilion cosmetic mark on their foreheads – a symbol of blood. However, Shiva, by introducing the Shaeva [Shaivite] system of marriage, brought an end to this shameful chapter of human history.

Shiva Upholds the Dignity of Women – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Shiva – Both Severe and Tender”
Namah Shiváya Shántáya

This Shaeva Dharma became the essential dharma of India. In this dharma no one was ignored neither the non-Aryans nor the women nor the untouchables.

In the Vedic Age, women as a class were neglected and treated as mere commodities of enjoyment; whereas in the age of Shiva they were proclaimed as a class of mothers. As the influence of Shiva was comparatively great in Bengal, there we still find the custom of addressing unknown ladies as Má [“Mother”]. In Bengali, aunts are called másimá [mother’s sister], pishimá [father’s sister], etc.; that is, the word má is respectfully added when addressing women. And as the matriarchal system is still prevalent in Bengal to some extent, there the women are not altogether separated from the father’s lineage. After marriage their gotra changes, no doubt, but they still have some relation with their father’s lineage. For this reason a nephew, a sister’s son, inherits the properties of his maternal uncle if he dies without heirs.

Shaeva Dharma is the dharma for attaining Parama Puruśa, and thus there is no external ritual in it. It does not enjoin any ritualistic offering of ghee, or any sacrifice of animals’ blood in yajiṋa; it is not a path of self-gratification. The followers of Shaeva Dharma proclaimed in a thundering voice that dharma is the path leading to supreme attainment not the path of animal enjoyment.

Shiva Upholds the Dignity of Women – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Discourse 9, Shiva’s Teachings – 1”
Namah Shiváya Shántáya

Just as the living world is divided into two categories – those who live in groups and those who live alone – similarly regarding family life, all creatures are divided into two broad classes: creatures with family ties (for example, elephants, lions and pigeons and those without any family ties (for instance, tigers, dogs, cats, goats, etc.).

At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose, but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.

The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans. One should remember that even in those prehistoric days, some portion of the Vedas was composed, chiefly by the so-called family people. The life of the libertines was just like that of the animals.

Everything in this universe is moving. Scene after scene is changing, and those scenes of the remote past are gradually receding from people’s minds. The people of the present-day world have now forgotten those ancient libertines they have also forgotten those so-called family people who in reality barely tolerated any family tie. And the great personality on account of whose solitary contribution these things have faded into the past is Shiva, Shiva the omniscient, Shiva the Táraka Brahma. He noticed that human beings were endowed with sharp intellect and creative potential. So why should they remain in this condition? Why should they neglect their future descendants and abandon them to a life of degradation forever? Why should they not offer them a glorious ideology shining with purity and virtue? Shiva further declared that those who wanted to shoulder a greater responsibility out of the dictates of a noble and great ideology, and found it impossible to accept the bondages of family life, should remain single. But those persons must not be libertine; they should be celibate. Others would have to become disciplined family people by fully accepting their responsibilities; they could not be family people without accepting family commitments. Shiva made the rule that regardless of whether women were capable or incapable of earning a livelihood, men would have to take on the responsibility of supporting them; thus the Sanskrit word for “husband” is bharttá. The word bharttá is derived from the root verb bhr + suffix tlrḿ; the root bhr means “to support” and bharttá (in the first case-ending) means “one who supports someone.”

As a result of this arrangement, it became easier for the women to maintain the children, since they were relived of the onerous responsibility of providing their food and clothing. Not only that, when the children became a bit older the direct responsibility for their maintenance shifted from the mother to the father.

It was not easy to know the fathers of children even in the case of the so-called householders, far less in that of the libertines. Children would know only their mothers.

And after they were weaned, they would forget their mothers also. Thus being deprived of motherly love and affection at a very early age, they had no opportunity to develop the sweeter and finer sensibilities of the human mind. The human mind, the human intellect, was nipped in the bud; those people had no opportunity to blossom, to gladden the heart of the world with their sweet joy. By declaring the males to be bharttá [husbands] Shiva fulfilled a major portion of His task for human society.

But Shiva did more than that: He declared the women must be kalatra, which means that women must discharge their obligations to their husbands and their children in such a way that the latter will not have the least difficulty.

Those who accepted this new arrangement were declared married, and the other members of their society would be witnesses to the marriage ceremony, to bless the newly-married couple and pledge their cooperation to them. The Sanskrit equivalent for marriage is viváha (vi – vaha + ghaiṋ): it means, after the ceremony, the man and women can no longer live as libertines or as irresponsible so-called family people. They have to discharge their full obligations as bharttá and kalatra, responsible husband and responsible wife.

Another Sanskrit equivalent for “woman” is nárii, which is feminine gender. But Shiva used the term kalatra, in the neuter; for to her husband a woman is a wife, but to her children and other members of the society, she is as dignified as her male counterpart. So by declaring a married lady to be kalatra, Shiva gave her special status, and addressed her in neuter terms.

The liberal meaning of the term viváha is “live one’s life in a new way with a special type of responsibility.” This is the underlying significance of the Shaeva system of marriage.

In His life, Shiva Himself married with this commitment. We can say without the least hesitation that Shiva was the first person in this world to marry in the proper sense of the term. He was eager to see that the married women did their duties properly towards their husbands, that is, that they always took care to remove the difficulties of their husbands.

Thus it was His strict instruction, Yad bharttureva hitamicchat tad kalatra [“If in the mind of the wife, there is the sincere desire for the welfare of her husband, the family will be blissful and a thatched house will become a golden home”].

The Status of Women in Earlier Ages – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaoiṋja”
Shabda Cayaniká Part 9

In very ancient times, when the whole world was governed by a matrilineal as well as matriarchal order of society, people would introduce themselves using the names of their mothers. Many were not aware of who their fathers were. People of that age thought it inconsequential even if one did know his or her father. As a general rule they identified with their mothers, grandmothers and great-grandmothers. In case one’s mother or grandmother happened to be well-educated, well-bred and of noble conduct, their descendants would feel proud of them.

The Status of Women in Earlier Ages – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Grhakanyá”
Shabda Cayaniká Part 26

Grhakanyá. Kan + yat + t́á. The root verb kan means “to dote upon a little child”. Hence the word kanyá means “a dear little girl”.

In [the pre-Mahábhárata] days [earlier than 1500 BCE], women enjoyed much love and respect in the society. People took pride in the glories of their daughters. Their parents would give them attractive clothes, decent food and so on. They thought that, after all, their daughters would not be living with them after a few years; they would go to their husbands’ houses after marriage. In the pre-Mahábhárata age, it was not such a burden [as it later became] to give their daughters in marriage. This is why respect for women did not diminish at all.

The Status of Women in Earlier Ages – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaomára”
Shabda Cayaniká Part 9

In the Vajrayána Buddhist age, the idea first developed that the basic identity of a woman was neither “sister” nor “daughter” but “mother”. To support this concept, the Vajrayána Buddhist Tantrics used to say that the person whom the newborn baby notices immediately after its birth is neither its sister, its wife nor its daughter, but its mother. So that on the wider canvas of this universe the identity of a woman, from first to last, was portrayed as a mother. She first appears as a young mother to a newborn and later when she attains maturity in life, she establishes her identity as the++ mother [of a large household]. The whole system of Vajrayána Tantra is based on this fundamental concept. This school of Tantra had its origin in Bengal 1700 years ago. The people of Bengal brought up in this atmosphere of Vajrayána Tantra learned to look upon women, as a class, as mothers. The Bengali word meye [“daughter”] comes from the Sanskrit word mátriká [“little mother”]. You may have noticed that even today in the countryside of East Bengal elderly persons call girls máiyá [“little mother”]. Not only that, the entire society of Bengal under the influence of Vajrayána Tantra addressed all women as “mother” in the absence of any direct relationship. For example, t́hakurmá [maternal grandmother], didimá [paternal grandmother], kákiimá [uncle’s wife], khuŕimá [uncle’s wife], jyet́háimá [elder brother’s wife], pisimá [paternal aunt], masimá [maternal aunt], baumá [younger brother’s wife] and so on.

The social norms of Bengal were evolved from Vajrayána Buddhism. Doesn’t it seem odd that this tender concept of motherliness could develop on the foundation of the extremely rigorous sádhaná of Vajrayána Buddhism It is Vajrayána Buddhism that declared Naráh vajradharákáráh yośitá vajrayośitá. [“Men are the wielders of the thunderbolt, and women, the power of the thunderbolt”].

The Bengalees, guided by this cult of Vajrayána, used to call their queen ráńimá, the wife of the guru gurumá, their daughters-in-law badhúmátá or baumá. Likewise, the people of those days called their friends’ wives Má. Even today, mothers-in-law are addressed as “Mother”, and one certainly calls one’s own mother, “Mother”, there is no doubt about it.

If a person refers to his or her native land – by whose food and water, by whose sights and tastes, by whose flow of life, by whose “milk”, one nourishes one’s life – as “mother”, it will not entail any grammatical mistake; history will not be tarnished nor will it profane the holy books. Very often a doting father will take his little daughter on his lap and call her “mother”. But everyone knows that the child is his daughter, not his mother. Similarly, it would not be wrong to call a dairy cow (or any milk-giving animal) “mother”, as she provides milk for sustenance. But that does not mean that that creature becomes one’s mother. She is only being given due honour.

Remember, people drink not only cows’ milk but also the milk of camels, goats, buffaloes, etc. So if one is to honour any such creature then one will have to honour female camels, goats and buffaloes as well! It is not good to give undue honour only to cows. That is laughable. If some people worship mother cows using oil, vermilion, etc; yet in their festival frenzy swim in the blood of buffaloes, they will be caught in the snares of their self-made philosophies. This attitude of theirs cannot be supported.

Casteism and the Decline of Women's Status – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Ananda Marga: A Revolution”
Táttvika Praveshiká

From time immemorial, human beings have been framing laws and rules to govern themselves so that the fundamental rights of each individual are secured and all the members of society can live peacefully. Such laws have been framed from time to time by the ruling class. On examining these laws it is evident that the ruling class framed them, keeping their own interest as the uppermost consideration in their mind. For instance, in Manusmrti, the text of laws framed by Manu⁽¹⁾, it is stipulated that if a Brahman boy marries a Shúdra girl, he is punished by shaving his head and taking him around the town seated on the back of a donkey. The punishment of a Shúdra boy marrying a Brahman girl is death. The laws were accepted only as long as the Brahman supremacy remained, and were questioned the moment the Brahman supremacy was removed. After the Brahman supremacy, there have been numerous law-givers who have all framed laws and rules to suit their own convenience.

(1) Manu was the author of the Manusmrti, an authoritative collection of social rules, customs and etiquette for Hindus. He lived about two thousand years ago. –Trans.

Casteism and the Decline of Women's Status – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Forms of Sádhaná”
Subháśita Saḿgraha Part 1

They say that the women and the Shúdras are not entitled to study the Vedas and to acquire Brahma-jiṋána, i.e. Self-knowledge. This also is a differentiation. In India, women also were the authoresses of the Vedic verses. Therefore, this reasoning is not sound.

Casteism and the Decline of Women's Status – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Út/Ut”
Shabda Cayaniká Part 2

In ancient society, men and women had equal rights. Later, when some distinguished women such as Gargii, Maetreyii and others excelled their male counterparts in intellect, learning, humanity and power of contemplation, a group of male conspirators started curtailing their rights one after another in order to engender an inferiority complex in their minds. In the varńáshrama [caste] system, women and Shúdras as groups were segregated. That was a dark chapter in human history indeed. Human beings conspired against their fellow humans to deprive them of their legitimate human rights. It can be said that the seeds of exploitation, imperialism and colonialism were sown at that time.

Long before that, weaving was done mostly by women because the capacity to care for minute detail which is so essential for handiwork is found more in women than men. Even today weaving is done by women in many parts of the world. Obviously, when women became segregated, then weaving, too, as a hobby or profession came to be considered inferior. All this happened due to the conspiracies of a few men. Usually people indulge in such acts to revenge themselves on others.

This phrase, “revenge oneself”, reminds me of a story – the story of how King Ballal Sen revenged himself on the Suvarna Vanik [merchants] of Bengal.

The royal treasury of Bengal was controlled by a handful wealthy merchants. Their principal centre was Suvarnagram. King Ballal Sen was given to much pomp and luxury and was a man of lecherous nature. His son, Laksman Sen, was extremely unhappy with his father. King Ballal Sen often demanded more and more funds from the treasury. Since it was the king’s order, the merchants could not object. But later, when the economy was being terribly affected and still the king did not keep his promises to return the funds, they spoke to Prince Laksman Sen. Through him they conveyed to the king that if he continued to draw funds from the royal treasury, the country’s economy would meet with disaster. King Ballal Sen was enraged by the merchants’ wise advice. He vindictively retaliated and declared the whole community of Suvarna Vaniks – well-educated, intelligent and talented men – as outcastes. Thus he revenged himself against them.

In the same way, a section of selfish men curtailed women’s rights and hatched a conspiracy against women and Shúdras to keep them downtrodden and under their feet forever.

Casteism and the Decline of Women's Status – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Ekarśi”
Shabda Cayaniká Part 2

Ekarśi. Eka + rśi = ekarśi. Ekarśi is the name of a kind of fire which was considered very sacred by ancient people. In the Vedas it is written:

Vrátyastvaḿ práńasya rśirattá vishvasya satpatih;
Vayamádyasya dátárah pitá tvaḿ mátarishva nah.

In the Atharvaveda, the word Práńa is frequently used for Parama Puruśa. For Paramá Prakrti the words Rayi, Rayá and Raye are used. In this shloka it is said, “O Práńa, O Parama Puruśa, You are a high, great object as sacred as the ekarśi fire. Conversely, You are a very ordinary object like any other object. This universe is finally dissolved in You.” (Attá means “eater, devourer”.) “O Parama Puruśa, we offer ghee and many other objects for Your satisfaction. You are the very dynamism, the mobility, inherent in the existence of all entities.”

In prehistoric days, human beings did not know about fire. Prehistoric human beings used to live on fruits, roots, tender green leaves and raw meat.⁽¹⁾

At last they discovered fire. The discovery of fire, or better to say, the invention of fire, marked the most significant day in human history. After the invention of fire, people began to use it. It took a few more centuries to refine the uses of fire. Gradually, people learned to use fire properly. They learned to eat roasted meat instead of raw meat.⁽²⁾

This first moment of the invention of fire distinguished human beings as the greatest of living creatures. Through the use of fire, sky-kissing civilizations were built that could give everything to humankind – everything, that is, except life’s deeper beatitude. One of the contributions civilization did make was to give humans an engulfing, domineering pride over all life. This pride may one day tumble them from the highest peaks down to the ground and turn them into dust.

Fire is indispensable. Humans cannot survive without fire. Metallurgy, and the manufacture of wheels, vehicles, weapons, agricultural tools and weaving machines, are all by the grace of fire. It is not an easy task to prepare fire. In the initial stage, they produced fire through the frictional heat of rubbing two pieces of flint together. Fire cannot be kept by just anybody. A few rśis [sages] were designated to keep fire.

In those days, people lived mainly in the forests, constructing shelters in tall trees in imitation of birds’ nests, or in mountain caves. Gotra [which also came to mean “clan”] was the Vedic word for both “mountain” and “large forest”.

In the beginning, a head woman would be the leader of each gotra. She was the gotramátá [matriarch]. Later came the age of male dominance. The head of the gotra would then be a male rśi. His followers took pride in the rśi, who was designated to keep the fire. That fire-keeping sage was called a ságnik or ágnihotrii. He would worship fire as a holy god. He would offer sumptuous foods into the fire for the satisfaction of Ágni, the fire-god. This was called havana. The general term for these offerings and sacrifices was yajiṋa. The word yajiṋa (yaj + na) means “action”, a special type of action, an auspicious action. The root verb yaj means “to do a work”. Yaj + ghaiṋ = yága. When a ságnik fell ill or was absent, his patnii [wife] or son would protect the fire and provide it fuel. In this connection, I would like to discuss something about the meaning of the term patnii.

Prior to Lord Shiva, there was no institution of marriage in human society. As fathers and mothers were not bound by the ties of duty, the innocent children suffered tremendous hardship. The mothers had to bear a great burden as they had to shoulder the entire responsibility of rearing the children. The result was that the women’s progress in different spheres of life was thwarted. Shiva, through the application of logic and strength, forced husbands and wives into a social bond. That was the first time social marriage took place in this world. The system that Shiva introduced has continued in different ways throughout the world into the modern age.

After Shiva’s time, opportunistic men divided the social status of women into various categories. We can roughly analyse the following levels:

Patnii: A patnii enjoyed equal religious and social rights as her husband.⁽³⁾ Her children were entitled to all religious and social rights as their inheritance.

Jáyá: A jáyá was deprived of the religious rights, but was entitled to the social rights of her husband. Her children were entitled to the religious and social rights of their father.

Bháryá: A bháryá was not allowed any of the religious or social rights of her husband. But as the marriage was recognized, her children were entitled to the religious and social rights of their father. A bháryá was married only to perpetuate the lineage, not to give the woman dignity. That’s why it was declared: Puttrárthe kriyate bháryá [“A bháryá is taken on only for the sake of male children”].

Kalatra: Some time before the Buddhist age, the system of kalatra was introduced, but it did not receive encouragement in the Buddhist period. It remained in an obscure form, but later gained ascendancy in the post-Buddhist age. In this husband-wife relationship, the wife did not enjoy the religious and social rights of her husband. The children were also denied any of the paternal religious or social rights; they inherited their mother’s gotra, caste and social rights according to the system of anuloma and pratiloma.⁽⁴⁾ For instance, if the father was a Vipra, an “intellectual”, and the mother a Shúdra, their child did not receive its father’s caste; that is, the child was not a Vipra, but was put into the caste of its mother, that is, was treated as a Shúdra. Or suppose the father belonged to the Bharadváj Gotra. His child did not necessary belong to the Bharadváj Gotra. For instance, if the mother’s gotra was Káshyapa, then her child belonged to the Káshyapa Gotra. If, furthermore, the marriage was not socially recognized, the children were not entitled even to their mother’s gotra and caste. They were vrátya [outcaste].

The word vrátya occurs in the shloka in the earlier part of this essay. That is, in the period when this shloka was composed there was a rejected fifth caste suggested by this word vrátya.

Although kalatra means “wife”, it is neuter gender. It will not be declined as kalatrah or kalatrá but as kalatram. (Yad bharttureva hitamicchati tad kalatram [“One who wishes the welfare of her husband is kalatra”].)

(Similarly, the word dára means “wife”, but it is in masculine gender and plural number. So its declension will be like that of nara [“man”]. That is why when it is declined in the first case, it will always be dárá. When it is used in a sentence, dára is changed into dárá. But as the original word is dára, the Sanskrit expression is dára parigraha [“to take a wife”], not dárá parigraha when used in the sense of a man’s marriage. A widower will be called mrtadára, not mrtadárá, a bachelor is akrtadára and not akrtadárá.)

Needless to say, as the children of kalatras were not entitled to paternal religious and social rights, they were not permitted to keep fire either. If a kalatra marriage was socially recognized, the children were entitled to the maternal religious and social rights. Only if their mother was permitted to keep fire did her children inherit the right to keep fire.

Niyoga custom: When the kuliina⁽⁵⁾ system abruptly burst forth like a meteor or comet, cursing the whole society, its corollary, niyoga, spontaneously burgeoned.⁽⁶⁾

It was extremely difficult for the kuliinas who married so many women to maintain them all with food and clothes. Some of the wives stayed in their husband’s house and the rest of the wives would remain in their fathers’ houses. In many cases, even though a child of a kuliina wife was recognized as the legitimate child of its mother’s lawful husband, usually it was the offspring of a socially unrecognized mate of the wife. These socially unrecognized mates were called niyoga pati [niyoga husband]. The children would call that particular man niyoga pitá [niyoga father], and the children were niyoga putra [niyoga sons]. The Pandava brothers of the Mahábhárata were the niyoga putras of different fathers. Society somewhat accepted this system. Although the children inherited the gotra and caste of their mother’s legitimate husband, or even his social and religious rights, they did not inherit the natural inheritable qualities of their fathers, as there was no blood relation between the husband and the niyoga putras. In this niyoga system, the number of kuliinas increased by leaps and bounds, but the standard of quality could not be kept. The inevitable result of this ugly system was that the intellectual level of the kuliinas gradually declined. The children of the niyoga pitá could inherit the social and religious rights of their socially-accepted father, but were not authorized from the paternal side to keep fire. Most of them were not born or brought up in the paternal home, rather they would stay with their maternal uncles.

Pratiloma: In the cases where the father was of an upper caste and the mother was of a lower caste, the offspring born under such an anuloma system were entitled to their father’s gotra and caste but not his religious and social rights. (This was the case in the patriarchal social system. But in the matrilineal social system the children would inherit the mother’s gotra, caste, and social and religious rights.)

But if the marriage took place under the pratiloma system, the children were only entitled to their father’s gotra, but not his caste nor any other rights whatsoever. Nor were they entitled to their mother’s gotra, caste, or social and religious rights. Hundreds of castes and sub-castes were created due to the children born out of this socially-unacceptable pratiloma system.

In Bengal also, many small castes and communities were created, and they exist to this day. Needless to say, none of these castes had the right to keep fire.

You can easily understand from these events and various marriage systems that women were merely playthings in the hands of a group of opportunistic, capricious men. Today their position has changed on paper, but the actual position remains virtually the same as before. People guided by righteous intellect should be vocal against these ugly customs and injustices to women. Further, they should work to abolish these things without any more delay. The path which Lord Shiva showed for social emancipation should be adhered to by His followers. The path should be made wider, paved well, and made easily accessible, instead of making it more thorny.

(1) Several paragraphs on the development of fire and on its sacred nature omitted at this point. –Trans.

(2) Several paragraphs on the development of fire and on its sacred nature omitted at this point. –Trans.

(3) Each member of the society of that time had rights to a certain specified degree of participation in different social and religious functions. Those rights correlated with the person’s social level. –Trans.

(4) A man marrying below or above his station, respectively according to caste hierarchy. While anuloma was not encouraged, it was somewhat acceptable, but pratiloma was never condoned. –Trans.

(5) High-born. See “Women’s Rights in Ráŕh” for further explanation. –Trans.

(6) The niyoga custom originated long before the kuliina system as a means of producing offspring. A man would be given permission to mate with a deceased or sterile man’s wife. For example, in the Mahábhárata King Dhritarashtra, King Pandu, and the Pandavas as well, were the offspring of such unions. –Trans.

Casteism and the Decline of Women's Status – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gańd́úśa”
Shabda Cayaniká Part 17

The Vedic Aryans were inhabitants of cold, dry countries. Usually they did not use much water. In ancient times they ate the roasted meat of various birds and animals. Their diet on the whole was quite dry. None of their food had much gravy. It did not have as much liquid as does rice mixed with pulses, soup, chutney, etc. It may be that sometimes people choked to death. For this reason a custom to sip water from the palm of the hand in a particular style (known as gańd́úśa) was developed. Subsequently people accepted it as a part of religious rites.

However much people might indulge in tall talk, in no country or age were women granted full freedom in religious and social matters, nor are they given their rights even to this day. The Vedic Aryans were no exception to this rule. As gańd́uśa was considered a religious practice, it was not considered essential for women to perform it, but neither was it forbidden to them.

Casteism and the Decline of Women's Status – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from "Koshi"
Shabda Cayaniká Part 8

There is a Sanskrit word, koshi. The word literally means “something that acts as a cover”. In its special sense, koshi means a covering for the soles of the feet, such as slippers, sandals, and so on. In ancient times, the Vipras, Kśatriyas and Vaeshyas in India would use grass koshis. But women and Shúdras were not entitled to use such koshis. Only in later times were women allowed to wear koshis, while Shúdras got the right to use koshis only if they were out of the sight of the Vipras, Kśatriyas and Vaeshyas. That is, Shúdras were forbidden from using koshis and umbrellas in front of the so-called upper castes.

Still later, when people began using leather in industry, the Shúdras were allowed to use leather koshis, but the Vipras, Kśatriyas and Vaeshyas continued to use grass koshis. Women could also wear grass koshis.

In north India when we were young, we saw that if the women had difficulty walking barefoot in the scorching heat of the midday sun, they could use grass koshis. Those grass koshis didn’t look so bad! Then women began to use leather footwear in the middle of the British period when the society became somewhat liberal. The use of grass koshis has virtually died out.

Women of Bengal – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “The History of Bengal – 1”
A Few Problems Solved Part 3

this version: is taken from the printed Ánanda Vacanámrtam Parts 9 & 10, 1st edition, version of “The History of Bengal – 1” (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

The geographical environment influences human expressions. Consequently, different schools of music and dance arose in various parts of Bengal. The same thing is taking place even today and will do so in the future as well. The topography which has resulted from the meeting of the three rivers has exerted a great influence on the Bengalee mentality.

By temperament the Bengalees are a sentimental people. Sometimes they tolerate injustice for a long period without any murmur, without even a whimper. Suddenly they decide not to tolerate injustice any longer, and they rise in revolt. In a few days they get involved in a bloody rebellion. They were subjected to endless torture, insult and humiliation. They tolerated all the wrongs and injustices like a nation of lifeless corpses. But suddenly, they may erupt in strong protest. These are the symptoms of a sentimental race. The people of Bengal, particularly the people of the lower stratum of society, had to undergo tremendous torture and humiliation in the past. Suddenly they revolted and embraced Islam in large numbers. They are also Bengalees – in bone, flesh and blood. They became Muslims as a reaction to the exploitation by the contemporary society. The Jains of Bengal, particularly those of Bankura, Midnapur and Purulia, discarded the Jain religion and accepted the Vaeśńava religion of Chaitanya Mahaprabhu in large numbers. Even today, there are Jain temples, but there are no Jain worshippers.

This typical sentimentality is one of the specialities of the Bengali character. The Bengalees, by struggling against the primitive culture of ancient Gondwanaland,⁽¹⁾ the original cultural trend of the Gangetic valley and also the pure Mongolian⁽²⁾ culture of the Brahmaputra valley, have built a new, integrated Bengalee culture of their own. This typical Bengalee culture emerged about 3000 years ago. That is, about 3500 years ago, the Bengali language had its very old structure. That old structure of the Bengali language, through successive changes, has taken the form of the modern Bengali language. Modern Bengali is about eight hundred to one thousand years old. Thus, after the Bengalees distinguished themselves in so many ways, they thought that the ups and downs of their social life also should be directed in a particular flow, which is neither wholly in conformity with the full-fledged matriarchal system of Gondwanaland, nor the full-fledged patriarchal system of the Gangetic valley nor the Mongolian female-dominated system of the Brahmaputra valley.

In the ancient social system of Bengal, the women had a preponderant role. Members of that society would introduce themselves by the name of their mothers. As a rule, to find out the identity of a person, people would ask a person, “What’s your name? What’s your mother’s name? What’s your grandmother’s name?” Among the Khásiyás of Meghalaya, this system is still in vogue. Bengal has discarded the system long since, because it was not conducive to the growth of the Bengalees. The Bengalees built a diverse social system which contained certain characteristics of both the matriarchal and patriarchal societies, according to necessity.

For instance, in the rest of India, the property of the maternal uncle, if he dies without an heir, goes to the relatives of the father. The property of Mr. Shukla will be inherited by his nephews, though they might be his distant relations: Mr. Shukla’s own sisters’ sons will not be entitled to the property. But Bengal’s social system is different. If a maternal uncle dies without any heir, his property will be inherited by his sisters’ sons and not the more distant relations. This is the law of inheritance of Bengal, which is quite different from that of the rest of India. In the rest of India, property is not inherited by members of different lineages. If the maternal uncle’s property goes to the sister’s son, it means it goes to a different lineage. If the maternal uncle is one Mr. Banerjee, and the sister’s son is a Mr. Chatterjee, and Mr. Banerjee belongs to Sháńd́ilya lineage and Mr. Chatterjee to Káshyapa lineage, the property of the Sháńd́ilyas cannot be inherited by the Káshyapas. So it is seen that the property of the maternal uncle in northern India does not go to other lineages, which is possible in Bengal.

There is yet another speciality of the Bengalee social system. In the rest of India, a daughter, after marriage, loses the identity of her father’s family. But in Bengal this is not the case. According to social law in Bengal, a girl, after marriage, becomes a member of a new lineage no doubt. Suppose a girl of the Bose family [[marries into]] the Mitra family, she still retains her old blood. This fact cannot be ignored. She may marry into the Mitra family but she still carries the blood of the Bose family. That is why a system was introduced whereby a girl, even after marriage, will have to observe ashaoca [a purificatory period of mourning] for at least three nights after the death of any of her parent’s family. But in the rest of India this period of mourning is not required for a married woman, because now she is a member of a different lineage. Bengal adopted a system of its own because its culture is not the unmixed Gangetic culture, but a blended culture of Gangetic, Ráŕhii and Brahmaputra Valley cultures. This is how the issues of practical necessity have been inculcated in the social system.

Next comes the question of the law of inheritance. The rest of India is governed by the Mitákśará law of inheritance, which is based on the Manu Saḿhitá⁽³⁾ [as interpreted] by Vyasadeva. Bengal is governed by the Dáyabhága system⁽⁴⁾ which is based on the interpretation of the Manu Saḿhitá by Jiimútaváhana. In northern India, sons are entitled to ancestral property even during the lifetime of their fathers. In fact, the children, even when they are in their mothers’ wombs, acquire the right to property. When they are grown up, they can get their share by filing lawsuits against their fathers. But this is not permissible in Dáyabhága laws. As long as the fathers are alive, they [fathers] are the sole owners of the ancestral property. And if a father so likes, he can deprive his sons of their ancestral property: he may disown his son, or he may transfer the property right to other persons outside his own family. In the rest of India, there is no law to disown one’s son. Only Bengal follows that system, the Dáyabhága system of inheritance.

Not only this, there is proof that girls have a particular type of legal relationship with their parents in Bengal. One hundred years ago there was a rule. Suppose a girl’s name is Máyá, and she was born into the Basu family and married into the Mitra family. How will she maintain a relationship with her parents? Before marriage she writes her name as Máyá Basu Duhitá [daughter], whereas after marriage she writes her name as Máyá Mitra Jáyá [daughter-in-law]. Even after marriage, if she so wished she could write her name as Máyá Basu Duhitá [or Máyá Basu-Mitra]. After all, she was a daughter of the Basu family. This proves the fact that even after a girl’s marriage, her relationship with her parents is not permanently severed.

Bengal’s culture and civilization emerged from its own soil, whereas the culture and civilization of the rest of India is a product of its environment. There is some difference between the two. The Bengali civilization is indigenous, as Bengal is predominantly a land of water. People have to remain constantly vigilant as to whether there is solid ground under their feet or not. There are some places in east Bengal where the land remains under water for seven months during a year. As long as there is sufficient water in lakes and rivers, the girls can easily go to see their parents. But the rest of the year they cannot, as there is no land route.

Phiirá áisyá bandhu ámár guyápán kháio,
Náo laiyá sháon másere bandhu náiyor laiyá yáio.

[Return, O friend, and taste betel nut and betel leaves.
Come back in the month of Shrávań and take back the daughter to her father-in-law.]

This poem shows that the month of Shrávań [August-September] was a good time for married girls to visit their parents.

(1) Gondwanaland was an ancient continent, now, due to geophysical changes, no longer intact. –Trans.

(2) Since in ancient time Mongolia was an empire, and symbolized all of North and Northeast Asia, “Mongolian” here means the Oriental, or yellow, race. –Trans.

(3) The Manu Saḿhitá (Manusmrti) is an authoritative collection of social rules, customs and etiquette for Hindus authored by Manu, who lived about two thousand years ago. –Trans.

(4) In the Dáyabhága system the heirs’ right of inheritance is subject to the discretion of the father. Another feature of this system is the rights of inheritance for women. For a more detailed discussion of the author’s views on inheritance, see Ideal System of Inheritance in “Building a Healthy Society – Excerpt H” –Trans.

Women of Bengal – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “The History of Bengal – 2”
A Few Problems Solved Part 5

Oggara bhattá rambhá patta
Gaikka ghittá dugdha sajattá
Nália gacchá moallá macchá
Drjja kamá khá punyavanta.

[Warm rice served on banana leaves, with clarified butter and well-boiled milk, green leaves and moalla fish. This food the wife is distributing, and the husband is eating.]

Along with the changes in time, dress, ornaments and human taste are all undergoing change. The girls of those days were very fond of using ornaments; but the girls of today prefer social prestige to ornaments. Even if some of them want ornaments, they do not desire them as much as the girls of the past. The girls of those days never cared for social prestige; rather they felt that it was not meant for women, so they were content with ornaments.⁽¹⁾

The social system of Bengal was basically Tantric, for the Vedic influence was minimal. In the higher realms of spiritual practice, the influence of Tantra was enormous; only in the middle and lower strata of spiritual practice was there some slight Vedic influence. In the local customs and social systems, and in some ceremonies conducted by women, the influence of Tantra was quite evident. Even today the avidhavás [married, unwidowed women] of the family play a prominent role in various social observances. The [modern Bengali] word eyo⁽²⁾ developed from this word avidhavá through a process of linguistic distortion.

In the various rituals of worship, banana, betel leaves and betel-nuts were widely used. This is not in accordance with the Vedic system. The word kadalii is not used in the Vedas; in non-classical Sanskrit, a banana is called rambhá and a plaintain is kadalii. In non-classical Sanskrit betel-nut is called guváka or pungiphalam. With changes in the temporal and spatial factors, various other things as well have undergone change. The Bengalees are Austrico-Negro-Dravidian; thus they were fond of chewing betel leaves like the Dravids, and they used to keep a container with them for this purpose. The young people used to carry a betel-nut cracker at the time of their wedding. Bengali women used to work in the fields and farms all day long, and after the day’s work was over they would wash their hands and face and, with a daub from their collyrium casket, would make a black mark on their foreheads. The women of Bengal were quite fond of cosmetics, so they used to tuck this collyrium casket into their hair-buns. They still do this at the time of their marriage ceremony.

The ancient society of Bengal was basically Tantric. Both the young men and the young women would use the surnames of their fathers before and after marriage [i.e., the young women would not give up their surnames]. The young women would use their father’s surname, suffixed by the word duhitá [daughter], even after marriage. Women, though belonging to a new gotra [clan] after marriage, were entitled to observe the funeral rites of their departed parents. They would observe ashaoca for three days and three nights after their father’s or mother’s death, and on the fourth day they would perform the shráddha ceremony [in commemoration of the departed]. In the rest of India, the rule was that the women after marriage would lose their parental gotra and as such would not be entitled to observe the shráddha ceremony of their departed parents. In the rest of India, women’s right to make pińd́a [offerings] to their ancestors is not recognized, but in Bengal, it is recognized. In ancient days, the social life of Bengal was based on Tantra as introduced by Shiva.

Women's Rights in Ráŕh – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from Chapter 5
Ráŕh: The Cradle of Civilization

A liberal Shaeva [Shaivite] ideology permeated every existential vibration, every cell of the bone and marrow of Ráŕh. For this reason the women of Ráŕh always enjoyed more liberty than those of other countries. They had absolute freedom to move anywhere – in the markets and fairs, in the villages and towns. They still enjoy today the same amount of liberty.

In the past, men and women shared equally in the hard work of the fields and farms. They continue to do so today. Even on the battlefield women stood beside their men and actively fought in wars. No artificial social restrictions were imposed, nor were there any of the innumerable caste barriers.

Ráŕh – 16.

Published in:
The Awakening of Women [a compilation]
Ráŕh: The Cradle of Civilization

Notes:

official source: Ráŕh: The Cradle of Civilization

this version: is the printed Ráŕh: The Cradle of Civilization, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition.

Published in The Awakening of Women as “Women’s Rights in Ráŕh – Excerpt B”.

When the Puranic religion came to Ráŕh it did not come alone, it brought with it incalculable social ulcers and social ills.

After the first Aryan migrations to India, caste divisions overtook Ráŕh just as they did other parts of India. I have mentioned this before. Although caste divisions entered in, there was no caste discrimination; there was not even any social bar to inter-caste marriages. But when the kings of Ráŕh embraced the Puranic religion, they imposed an inflexible system of caste discrimination with the help of orthodox Brahmans and Kayasthas. Ráŕh, which was not a restrictive caste-oriented society, could not accept this completely. As a result, there was a lot of social chaos. It became difficult for the people to categorize the many castes that arose from the social intermingling of Brahmans and non-Brahmans.

When a particular wrong is decreed, one has to continuously support a chain of wrongs. Similarly, in promulgating one falsehood, a chain of falsehoods is created. So when this unnatural system of caste distinctions was adopted, other theories supporting this sort of discrimination needed to be invented. At this juncture,⁽¹⁾ Raghunandan came and attempted to solve the problem. Being unable to trace the complicated lines of descent underlying the caste divisions, he gave his decision that Ráŕh should not follow the four-caste system of India, rather it should recognize a two-tier system of Vipra and Shúdra.

The common people accepted this divisive social system out of fear of the kings who supported the Puranic religion (though mentally they did not accept it). The system of one-month purification [in mourning or as a penance], which had once applied only to Shúdras, was imposed on 95% of the people of Ráŕh [all non-Vipras had become classified as Shúdras]. This two-caste system developed by Raghunandan did no good to Ráŕh, rather it harmed the society enormously. It also brought down the curse of the kuliina [nobility] system on Ráŕh.

The kuliina system was introduced among the Brahmans, Kayasthas and Vaidyas who blindly supported the Puranic religion. The intention was to keep those Brahmans, Kayasthas and Vaidyas recently converted from Jainism and Buddhism under the control of the orthodox Puranic Brahmans, Kayasthas and Vaidyas.⁽²⁾ It was proclaimed that a girl of a kuliina [noble] family must marry into another kuliina family, otherwise the kuliina status [of her family] would be lost. If, on the contrary, shrotriya Brahmans married their daughters to kuliina boys, their social status would increase. (In the Brahman social hierarchy the shrotriyas were non-kuliina, and in the Kayastha social hierarchy the maoliks were non-kuliina.) The result was that a kuliina Brahman or Kayastha could marry a hundred or more girls. Their numbers increased by leaps and bounds. The numbers of followers of the Puranic religion also increased by leaps and bounds, and the numbers of shrotriyas and maoliks considerably decreased. No one wished to marry their daughters into non-kuliina families. As another result, the influence of Buddhism and Jainism substantially waned. But quantitative growth does not necessarily lead to qualitative growth. Social vices overtook the society due to the rampant polygamy among the kuliinas and its opposite among the non-kuliinas.

During the Pathan rule,⁽³⁾ the prime minister of Bengal, Gopinath Basu, introduced a new system to save the Kayastha community from this vicious atmosphere. The eldest son of a Kayastha family must marry a kuliina girl [though the other sons were not required to do so]. But the Brahman community did not accept this system.

Since as a result of the kuliina system, one section of society had a lot of marriages and the other few, society suffered a lot of degeneration and deterioration. Later on, Devibar Ghatak of Ráŕh introduced melbandhan (in Barendra it is known as pat́ibandhan) so that conversion to another religion or surrender to social vices might stop,⁽⁴⁾ and society might be saved from degeneration and distortion. Melbandhan meant the creation of groups made up of people having similar defects or virtues. This allowed them to remain within the [Hindu] society. In a community of people having similar qualities, no one could ostracize others. No doubt the Brahmans saved their skin through this system, but they could not maintain their honour.

The social degeneration that resulted from the imposition of the Puranic religion in Ráŕh caused a simmering discontent in the minds of the people. The harmful effects of this became clearly visible after a few hundred years, particularly during the Pathan rule and during the days of Chaitanya Mahaprabhu. These disgruntled people embraced either Islam or the Gaoŕiiya Vaishnavism propagated by Chaitanya Mahaprabhu. In the Buddhist-influenced parts of Bengal, the people converted to Islam in large numbers long before the birth of Chaitanya Mahaprabhu. Those who did not convert to Islam embraced Gaoŕiiya Vaishnavism, especially in western Ráŕh where the influence of Jainism was greater. Both internal and external differences between Jainism and Islam are great. For this reason the people of western Ráŕh did not readily accept Islam. On the contrary, they accepted Gaoŕiiya Vaishnavism in overwhelming numbers. For the differences in practical life between Jainism and Vaishnavism were minimal, whatever the philosophical differences may have been.

We can find traces of the above-mentioned suppressed anger in the Shúnya Puráńa by Ramai Pandit.

The Puranic religion weighed heavily on Ráŕh, like an immovable stone. It struck a heavy blow at the roots of sama-samája tattva, the principle of social equality, the invaluable asset of Ráŕh, and threw it deep into the darkest dungeon. One of the main factors responsible for the present backwardness of Ráŕh, especially western Ráŕh, is the Puranic religion that was forcibly imposed on it.

(2) Such converts could be given Brahman, Kayastha or Vaidya status, but not the full status: they would be designated non-kuliina. –Trans.

(3) The Pathans were Pashto-speaking people from Afghanistan and adjoining areas who ruled Bengal during one period. –Trans.

(4) The kuliina system created large numbers of lower-caste persons. Lower-caste persons were prone to convert to other religions. –Trans.

The Slave Trade in Women in Bengal

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kriitak”
Shabda Cayaniká Part 11

In the coastal areas of Bengal, piracy was carried out by the Portuguese. Their main business was to kidnap children and young men and women from the coastal areas of Chittagong, Noakhali and Bakharganj Districts of eastern Bengal [now part of Bangladesh] and sell them to wealthy families of western Bengal. They made huge profits out of this trade. The wealthy families of Burdwan, Hooghly, Midnapur and 24-Parganas Districts who had a number of unmarried boys in their families⁽¹⁾ would buy these kidnapped girls. If a girl was beautiful and talented, she would be married to one of these sons, and if she was not beautiful, she was used as a menial or house servant. The upper-caste, or kuliina [high-born], families would be put into trouble if these girls’ ancestry be known. For fear of being declared outcaste, it was common practice that no one asked about the caste of any girl.

Caste rules say that if you touch wood that has been touched by certain castes you are required to perform ablutions in holy water, but that if such castes and upper-castes travel in the same boat or are compelled to sit and eat together in the same boat, you will not lose caste. That’s why to save one’s caste it is declared: Brhat káśt́he dośah násti [“In a huge block of wood there is no impurity”]. That is, it will not affect your caste purity to come in contact with others when the timber is very huge.

Once there was a Bhattacharya family living in Burdwan. They were highly respected kuliinas. What to speak of low-caste, they scrupulously avoided even the average Hindu.⁽²⁾ They even refused food offered by the Vaidyas. Once they bought a slave-girl from the Chandanagar Bibirhat. In those days Chandanagar Bibirhat was a large market for the sale of girls. Boys also were sold in this market. Now, this girl was very good-looking and cultured. Later the family arranged a marriage between their eldest son and this bought girl. Things went smoothly for a few months. Their neighbours came to look over the bride and give her wedding gifts. The bride spoke very little. If she ever opened her mouth, she spoke very carefully so that her east-Bengal accent could not be detected.

But Providence smilingly took a hand. One day, the bride was preparing vegetables. She turned to her mother-in-law and said, “Well, Mother, shall I cut this kadu [an east-Bengali Muslim word for gourd]?”

The mother-in-law held her head in her hands; her eyes rolled up into her head. She was stunned. She stammered, “What’s this you’re saying! My daughter-in-law has called gourd kadu. I smell danger and troubles lying ahead.”

Mr. Bhattacharya consoled her, “Wife, what can we do about it now? Although you know the danger, you must conceal it. Don’t let this news pass on to others. Now, you know it and I know it, but let no one else know it. If it leaks out, we will lose our caste, gotra [lineage] and everything.”

A similar thing happened to a Banerjee family in Basirhat. They bought an exquisitely beautiful girl. They married her to their second son. One day the mother-in-law was seen sitting out in the noonday sun, crying piteously. She repeatedly moaned, “What a misfortune has befallen our family! Our golden family is burnt to ashes this day!”

The neighbours rushed to the scene. They asked her, “Why are you crying, sister? What happened? Who has brought misfortune to your family? Tell us what’s happened.”

The mother-in-law said, “Sisters, I am undone! We are finished! What hell our daughter-in-law is creating! She has applied kohl below her eyes, and is calling a lamp cirág!”⁽³⁾

There are many similar stories about those who were sold into slavery by the Portuguese pirates. You should understand one thing more in this context. Many who boast of their so-called purity of caste lost it several generations ago because their ancestors bought slave-girls from the pirates.

If a slave-boy was found intelligent and educated, he would be given the family’s daughter in marriage and accommodated into the family. If he was not educated, he was used as a menial or servant. The ancestors of a certain Chatterjee family of my acquaintance bought a young man at the Kelomal market in Tamluk Subdivision. Tamluk was a big slave market in those days. The big market for the sale of boys was Kelomal, while the girls were sold at Radhamani Bazaar. (This was the market which was famous for delicious sweets.) That Chatterjee family bought a fifteen-year-old boy from the Kelomal market. He was given the responsibilities of a cowherd. His job was to take care of the cows and clean the shed, and in between these chores he attended classes in a Sanskrit school. When asked, the boy used to say in an east-Bengali accent, “I am a fisher-boy.” After a few years, the boy got his degree in Sanskrit studies. As Mr. Chatterjee failed to find a suitable match for his daughter, he gave his daughter in marriage to this youth. After the marriage, people came and said to him, “In the past you said that you were a fisher-boy, so how is it you could marry a Brahman girl?”

He answered in a Burdwan accent, “I’m actually a Brahman of the Rarhi caste, but as I was tending cows and was not educated, my patron told me that I should introduce myself as a fisher-boy. But now that I am educated, I have no hesitation to call myself a Brahman.”

One more thing I have to say. In those days there were many very beautiful, talented girls and handsome boys who were purchased by weight in exchange for silver bullion. It is said that sometimes kings and nobles used to purchase women for their weight in gold. These purchased youths were used as slaves or adopted as sons or sons-in-law, and the girls became menials or were adopted as daughters-in-law.

(1) A situation that developed because under the kuliina system (see “Women’s Rights in Ráŕh Section B”) there was a shortage of marriageable girls within some castes. –Trans.

(3) The style of applying kohl and the use of the word cirág (oil lamp) betray the girl’s Muslim upbringing. –Trans.

Social Justice for Women

Published in:
The Awakening of Women [a compilation]

Notes:

from “Social Justice”
Human Society Part 1

In the sphere of society building we come across different sections of people moving in different ways. Looking at the whole social structure, these diversities carry a special significance. Had there been no diversities, human society would not have even arrived at the Stone Age, let alone the present civilization. We will have to recognize, we will have to consider with equanimity, every idea, form and colour of diversity which facilitates the process of people’s inner growth. If we fail to do so, the part of society that has been nurtured with that particular idea, form or colour shall wither away for good. I don’t say this only for those who think deeply about the welfare of society, but for every member of society, so that no one may ever give indulgence to injustice through thought, word or deed.

If ever any physical, mental, social, moral or spiritual weakness is discernible in any particular act or sphere of life, it is incumbent on the rest of the members of society to exterminate that weakness with all the sweetness of their hearts. Due to lack of true humanism or spiritual outlook however, people do just the reverse of what they should do. The moment opportunists discover any weakness in anybody, they trespass into that vulnerable crevice of weakness and try to devour the whole harvest – that person’s life savings. They take it to be their own weakness to reflect over the woes and wailings of the weak.

As in most other living beings, in human society too, females are physically weaker than males. Because of the weakness of their nerves, their minds, too, are weak to some extent. Nevertheless, in society their value is not an iota less than that of men. Selfish men, however, without caring for this value, have taken advantage and are taking advantage of women’s weakness to the fullest extent. Although they publicly declare women to be a community of mothers, actually they have relegated them to the status of domesticated cattle and sheep.

The rights of women: In every sphere of their lives men have either substantially curtailed women’s rights or kept women wholly subservient to their own whims and caprices. At the dawn of creation such an attitude never existed among primitive people. Man’s diplomatic proclivity to spread his paramountcy by keeping women in bondage in the guise of social purity had never found its way into the brains of ancient men. That is why even today we don’t find any substantial lack of magnanimity among primitive races in respect of women’s freedom.

By nature human beings are not profligate; rather the majority of them are indeed peace loving. In fact all have a sort of predisposition to personal purity, and this very individual disposition keeps the collective mind pure. In spite of women’s freedom in those days, of the amount of social purity that we find in the so-called backward races, not even a hundredth part exists in the so-called progressive ones. The forcible curbing of freedom produces a hostile reaction in the human mind, and as a consequence purity takes a short cut to the devil. This is one of the causes of the lack of purity in the so-called developed societies of today. Society will not reap any real good from the endeavours to camouflage this impurity behind elegant phrases or religious exhibitionism. Those who want to keep women subservient to men in this life by holding out a bait of affected sympathy and the false prospect of heavenly bliss in the following life, fail to understand that although such fake sympathy and the lure of heavenly prospects may be conducive to making women inert and servile to men, actually no real good will come to human society. If half the society is steeped in inertia due to superstition, the other half will undoubtedly find the journey tough going with this heavy load of inertia. In individual life purity is equally necessary for both men and women, and to justify that necessity real spiritual vision is indispensable. This necessity is impossible [to attain] so long as injustice to either of the two sexes exists.

It is necessary for every human being to understand that to construct anything or keep anything alive, a close coordinated cooperation among the different parts is essential. Human beings are not inert, so it is not that each and every cooperative structure of society exists on cooperation alone. There is also some speciality in that sort of cooperation. The speciality is that this cooperation should be built in a warm cordial environment of free human beings, and not on a master and servant relationship. That should be coordinated cooperation and not a subordinated one.

Let us see what sort of treatment has been meted out to women so far. It is very true that for lack of competence in certain spheres women have gradually forfeited their rights or freedom, and for this reason, those who think that some special abilities are the only criteria of attaining rights really want to see women in the role of wageless slaves under the strong supervision of men. But is it completely due to their lack of ability that women have lost their rights Haven’t the overflowing emotions of their hearts also been partly responsible Haven’t they gradually surrendered their all – even their fascination for high social status – to their husbands, sons and brothers, attaching no importance to their own petty self-interests Is it not reasonable for the society of men and women, and not of animals, to pay its proper respect to this large-heartedness with all humility In the event of the accidental arrival of a guest at home, whose share of the meal is dished out Who deprives oneself first, when a dainty dish is prepared Who goes to keep another’s house, giving up their paternal property rights (regardless of what the law says) Are not these observations true of the majority of women in the world I don’t say that men are ordinary human beings and that women are divine. Human as a woman is, I have only mentioned the good qualities of her heart.

Does the husband tend and nurse his wife during her illness as much as she does during his Taking advantage of women’s affectionate heart, if men want to stop the remarriage of a helpless widow and convince her that she will be reunited with her late husband after her death, then how can her remarriage be possible Chi, chi, chi! How shameful this is! These words may perhaps make sentimental women more sentimental. The prospect of getting reunited with the spirit of her deceased husband after her death perhaps induces her to take to lifelong penance, and fast on every ekádashii, [the eleventh day of the lunar fortnight]. But are not those who force women to be subservient to their fantastic ideas guilty of unscrupulousness

The very idea of heaven and hell is sheer bunkum anyway, and is in fact hatched in the brains of the authors of mythologies. Such people don’t have the capacity to implant a peg in the solid ground of logic. Yet in order to humour the ignorant, if I accept the existence of such things as heaven and hell, I would ask, if the spirit of a wicked husband goes to hell and grazes about the field as a bull, would his virtuous wife also go to hell and, becoming a cow, start grazing beside him

Let us move on. What I mean to say is that those who take advantage of people’s simplicity or ignorance are veritable demons in the form of humans, and those who deceive people by taking advantage of their emotions, inspired by the ideal of sacrifice, are even worse than demons.

Freedom is restored through struggle. No one just offers it on a platter, for freedom is no gift; it is one’s birthright. But the rights that women have lost today, at least so it seems in most of the countries of the world when put to socio-psychoanalysis, shows, I am constrained to say, that women have not really lost their freedom, rather they have delegated their own destiny into the hands of men as a sacred trust and on good faith. This is the plain truth. I cannot but laugh when I see a pedantic, high-browed lady, with a proud uplift of her nose, entrusting her children to the charge of a maid-servant, going about in her husband-earned motorcar, attending meetings and making lengthy speeches on women’s liberation. Candidly, when there is no question of women’s rights having been snatched away, it hardly calls for an agitation reminiscent of the trade union movement.

Whatever responsibility there be on this account, it is entirely men’s own. If any agitation is called for at all, the initiative must come from the men themselves. Today, having realized the necessity of women, it is now the responsibility of men to gradually restore rights to women, which one day women surrendered to men in a weak moment of helplessness or in response to their heartfelt sentiments.

It must always be remembered that liberty and license are not the same thing. Freedom of women is good, but that does not mean that license in the name of freedom should be given indulgence to. License, be it on the part of men or women, can break the social structure in a short time. Hence, those who talk a bit more volubly about women’s liberation should carefully ponder the possible forms of this proposed liberation.

One should not be even a little sentimental while recognizing a simple truth. Nothing except rational judgement backed by humanitarian considerations shall be acceptable. Women should have as much unbarred liberty to enjoy the light, air, earth and water like children of nature as men have. In fact, it is not a case of granting rights to women, it is a case of recognizing their rights. But while recognizing women’s rights, if sentimentalism be given any indulgence to, it may end in a great social disaster.

The law of inheritance: Take, for example, the right of inheritance. There are diverse views on the matter among different social groups in the world. Some are in favour of women’s right of inheritance, depriving men. Some favour equitable distribution between men and women, while still others support men’s total rights of inheritance with a minimal share for women, which would comprise a few trinkets and crumbs, offered out the men’s offals. Behind all of these systems it is glaringly evident that there is the evil attempt to preserve male supremacy rather than demonstrate rational judgement and humanitarian considerations.

In fact, the fundamental principle that is needed for arriving at some definite conclusion in the matter is that we shall not deprive anyone. We shall give equal opportunities to both men and women in respect to the rights of inheritance. At the same time, we shall enact laws in such a manner that will help in the administration and preservation of properties in an orderly fashion, and lessen the possibility of the breach of domestic peace.

In most of the countries of the world, human families are based on the patrilineal order. The patrilineal system has more advantages than the matrilineal one. There are two main advantages of this patrilineal system. First, the determination of the father’s identity is not as easy as that of the mother’s and in the absence of any direct blood relationship, the mother’s affection for a child is generally greater than that of the father’s.

In the circumstances, the patrilineal system is much better, for it awakens a proper sense of responsibility in the father for his children, and it precludes the possibility of the child’s identity remaining unknown or concealed. Under pressure of circumstances, (among creatures inferior to human beings, fathers never bother about their offspring because of the absence of this sort of circumstantial compulsion), the father, being compelled to take the responsibility of bringing up his child, becomes careful to properly preserve the domestic framework.

The second advantage of the patrilineal order is complementary to the first. Because the relationship between the father and the child is not unknown, the mother does not feel entirely helpless in rearing the child, as is her natural tendency. The physical and mental structure of a woman is such that in spite of her having the requisite ability in the fullest measure for the upbringing of her child, it is extremely inconvenient and difficult for her to give her child all-round grooming and make adequate provision for food, clothes, education and medical care all by herself, and yet she must keep her child with or about her, or else it becomes difficult for the child to survive. Hence in this respect, if men, instead of women, take over the main responsibility of food and clothes, and where possible or in cases of necessity, if women, after duly attending to the needs of the child, earn money in exchange for their labour whether at home or outside, neither the child nor society is put to any inconvenience.

I cannot support the “lofty wisdom” of those people who advise women to spend their lives at home cooking with appliances such as ladles, tongs and pots, because this runs counter to reality. The pressure of necessity often compels those confined to the home to transgress such a standard of “morality”. Such a system may suit a handful of rich or upper-class women but it is worthless in the lives of the poor or day labourers. The class of people who indulge in tall talks about women’s liberation and equal rights actually keep women behind the purdah or burka. Here, too, I notice that poor housewives go out with their husbands to the market either for buying or selling, or to the fields or farmyards or coal mines, picking up light work for themselves. Evidently they cannot afford to play Madame Prude Debonair behind a lace curtain.

But while giving equal rights to women in all spheres of life, there are people who want them to be engaged in heavy physical and mental labour not suitable for women. Such a mental outlook is highly deplorable indeed. It must be admitted that physically and neurally, the strength of women is less than that of men, and so the spheres of work cannot be identical for both. Apart from this, diathetically women cannot work every day of the month. During pregnancy and post-delivery periods, the scope of their working ability becomes very restricted – these points must not be lost sight of.

Due to ideological extravagance, there are many who think that merely making a few women ministers or members of parliament will serve as glaring examples of equal rights and women’s progress. But is it a correct outlook Will it not be detrimental to the whole society, if, by acknowledging a right or by going all out for the acceleration of progress as a matter of principle, we disregard the competent and overlook their claims The recognition of rights is a legal as well as a collective psychological phenomenon. To expedite progress an expeditious educational system is the only way. A woman of any country who becomes a minister or an ambassador is not an index of the real status of women in that country. To elevate women’s dignity in society is not so easy or so cheap.

By logical reasoning, when we know that the patrilineal system is better than the matrilineal one, the law of inheritance should be framed accordingly. Of course, at the time of framing the law of inheritance, special care and precautions must be taken so that in the name of the patrilineal system nothing should be framed that will compel any woman to become a slave for her own existence in her brothers’ or brothers-in-law’s house. In other words, after having recognized the women’s rights of occupation and lifelong enjoyment of income and properties on the basis of equality, the law of inheritance should be based on a patrilineal system.

The dowry system: Many people regard the existing dowry system, prevalent in some countries of the world today, as something created out of lack of judgement or liberalism towards women’s society. But actually this is not so. The question of justice or injustice to women in relation to the dowry system does not arise.

This particular problem is primarily economic. There are, however, a few more subordinate causes as well. Where women do not earn money they go to their husband after marriage only as an economic liability, and that is why at the time of marriage the groom’s guardians realize a substantial amount from the bride’s guardians for her maintenance for the rest of her life. This is the real picture of the dowry system. Similarly, in a society where men do not earn money, the bride’s guardians realize a substantial dowry from the bridegroom’s guardians. Of course, there is yet another subordinate cause, and that is the disparity in the number of men and women in any particular community or country. So the complete picture is that the bride’s party gives a dowry only when in a particular society the woman’s subsistence is dependent on the income of her husband, or where the men are less in number than the women. If in a particular society mainly women are earning money or the number of women is less than that of men, then the situation is reversed.

Those who think that the dowry system will be a thing of the past with the recognition of women’s equal rights to paternal property are mistaken. For it is noticed that in societies where daughters are heirs to paternal property, there too the dowry system has gradually come into prominence due to economic and other reasons. Generally, few daughters get covetable properties from their parents nowadays. So it is an idle dream to expect that the groom’s party will let go their claim of dowry in the hope of getting those properties. A few daughters, belonging to some rich or upper-middle class families, who are heirs to really covetable properties, do not have any cause for worry, dowry or no dowry. By force of money, even the ugliest daughter of a rich person easily gets her consort.

Social interaction: There are divergent views among lawmakers about free mixing of men and women. It does not require the harnessing of any elaborate logic or reasoning to convince people that the result of free mixing in society, without self-control, is bad. But it is also true that the absence of intermixing creates, just as other wants and cravings do, a suppressed hunger – a particular yearning or curiosity. In other words, attempts are made for illicit mixing which ultimately do not remain at the level of purity. The kind of system which permits no mixing at all amounts to an attempt to smother the mind. In such circumstances men are harmed only morally, but the loss to women is more tremendous. As a result, they may be compelled to lead a life of shame as social outcasts. Hence, along with the recognition of the freedom of the two sexes, a well-judged code of self-control will also have to be associated with their mutual mixing.

Those who want to keep their daughters away from the “infection of modernity”, and so are reluctant to send them to schools and colleges, perhaps do not realize that modernism had already entered into the privacy of their households quite a long time ago without their knowledge. So their efforts to save their daughters as well as themselves by hanging window curtains or by covering their daughters with veils are entirely farcical.

The trend of the age is irrepressible, for in this too there is dynamism. It is the duty of the wise to channelize it to the path of benevolence by applying their own wisdom to the task. To thwart the spirit of the age is beyond the power of any individual or any collective force. That dynamic spirit of the age – that Zeitgeist – speeds ahead unabated with all force, throwing down anyone who tries to stand and thwart it, and that floored, sprawling creature with imbecilic and glum eyes keeps staring vacantly at progress.

Dowry and Marriage – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

28 January 1958 RU, Trimohan
Problems of the Day

The dowry system is yet another glaring example of social injustice. In my book Human Society,⁽¹⁾ I have already mentioned that the dowry system has two major causes: the first is economic, and the second is the numerical disparity between women and men. With the decreasing economic dependence of women on men, the inequity of the dowry system will cease to exist. But to expedite this process, it is essential to propagate high ideals among young men and women. Our sons and daughters are not commodities like rice, pulse, salt, oil or cattle that they can be haggled over in the marketplace.

Dowry and Marriage – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Talks on Prout”
Prout in a Nutshell Part 15

Another glaring instance of social injustice is the custom of dowry. This is a real disgrace in a civilized society. If we go deeply into the reasons for such an injustice it will be clear that there are two main reasons behind it.

First, dowry occurs where males and females earn disproportionate incomes. The Náyyár and Izave communities of Kerala follow the matrilineal order and hence no dowry is claimed by the males. The Khasia community of Assam follow a similar system. In Burma, though the patrilineal order is in vogue, women are economically independent so they get a dowry.

Secondly, dowry occurs where there is a disproportionate number of males and females. If the number of males is more, females get dowry and vice-versa. In Punjab, the number of males is more than the number of females so the females get a dowry. The situation is similar for Muslims.

The false vanity of the aristocracy also causes dowry. Aristocratic people think, “Our family is a high class family, hence we should get a dowry.” In a Proutistic structure there will be no scope for dowry.

Dowry and Marriage – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “How to Unite Human Society”
Prout in a Nutshell Part 21

When people’s ideas are so fixed that they will not entertain any discussion or argument, it is called “fanaticism”. It is said that religion is a question of faith, not logic. In India, there are many religious fanatics. Due to religious fanaticism and bigotry, there have been innumerable violent clashes in the past. How repugnant that thousands of people were killed on the pretext of a single strand of hair! These fanatics never bothered to listen to the beliefs of others, and moreover, for them it is a sin to listen to others. In one sense they are worse than animals, because animals do not harbour any communal feeling. Physical sentiments are predominant in such religious expressions. People should keep aloof from the bondages of religion. Behind all religious dogma, physical considerations are dominant. One community considers it a sin to eat beef but not goats or deer. The custom of wearing a vermilion mark on the head and forehead by Indian women is an expression of religious sentiment. The women of other countries do not follow this practice. It does not matter at all if Indian women stop using vermilion. All religions exploit people by appealing to religious sentiments.

Dowry and Marriage – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

“Kukuda”
Shabda Cayaniká Part 4

Kukuda. Kuk + uń + dá + d́a = kukuda. Kukuda means “one who picks something up and gives it to another”. In its specific sense, the kukuda is the one who gives away the bride in a wedding following the Puranic system. In ancient times, there were different customs of marriage, and they are still prevalent even today. Among the many Shaeva, gandharva, rákśasii and other marriage systems, one common custom was this: The daughter was dressed in expensive finery and placed on a wooden seat. The father or male guardian of the bride then lifted the seat and handed her over to the bridegroom. This guardian was called the kukuda. And the koka was the one who accepted such an offering, that is, “one who accepts a thing” so lifted and handed over. This sort of marriage custom is prevalent among the upper castes to this day. This definitely lowers the honour of women. Are they so cheap – like rice, pulse, salt and oil – that they can so easily be handed over to others Are women cheap like hens or okra that they can be packed in bales and sold or given away Not only is this custom surely humiliating for women, but the honour of all humankind is trampled upon. The cardinal human principles of humanism and Neohumanism are blatantly violated. I earnestly appeal to all righteous people of the universe to think this matter over and be active towards the abolition of this ugly custom. In my opinion, Manu⁽¹⁾ was not right in supporting this custom.

(1) Manu was the author of the Manusmrti, an authoritative collection of social rules, customs and etiquette for Hindus. He lived about two thousand years ago. –Trans.

Dowry and Marriage – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gajásya”
Shabda Cayaniká Part 16

According to an old folk wedding custom, the brides of some parts of Bengal are required to sit on a wooden seat and cover their face with a big Bengal betel leaf with the stem pointing upward and the tip downward. Only at a particular point in the ceremony (called shubhadriśt́i, “auspicious view”) does she remove the leaf and reveal her face. What a pathetic sight! Here she is dressed in her heavy wedding dress of Benares or Cheli silk, loaded down with heavy jewelry – just beside her the lucis are cooking and she is baking in the stifling air – lots of people are hovering around staring at her – the bridegroom is standing in front on a wooden seat – the dais is surrounded by water-filled pitchers and plantain leaves – all eyes are concentrated on the couple – and she must sit there awkwardly like a lump of clay! Her life is nearly choked out in this atmosphere – the sweat is pouring down, she is at the end of her tether. I do not know whether this custom is still in fashion or not, but if it is, it is really a painful situation for the bride.

Dowry and Marriage – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gandharva Viváha”
Shabda Cayaniká Part 19

Vi – vah + ghaiṋ = viváha. The root verb vah means “to flow, to lead”. Viváha means “leading one’s life in a new way with a special type of responsibility” [in both Sanskrit and Bengali]. In the most correct Sanskrit, however, the word for “marriage” would be formed vi – úh. An alternative spelling is with u (not ú). Vyuh + kta = vyud́há (meaning “a married person”).⁽¹⁾

An unmarried person remains somewhat free from responsibilities. As a result they get the chance to discharge some greater duties outside their small family. Even though they go outside the house for other work, it is not against anyone’s interests. Vyud́há means a “married person who shoulders a greater family responsibility and begins a new style of life.”⁽²⁾

Hence, when an unmarried girl or boy gets married, his or her life begins to flow down a different channel. Various responsibilities devolve on them. They can no longer afford to take their responsibilities lightly. Because of this, many of them become less generous than before. Sometimes a lot of haggling takes place over the ownership of petty things. In the absence of a developed conscience, many women may unconsciously break up the joint family after coming to their husband’s house. There used to be a social rule in Bengal that if a son or daughter-in-law was not already initiated into a spiritual way of life then arrangements should be made to do it immediately. I had the chance to observe in certain villages of Burdwan that if a new bride was not initiated, the in-laws were reluctant to accept food from her. They contended, “As our daughter-in-law is not initiated, the water offered by her is not pure.”

In Manu’s time, there were various marriage systems popular in India. Not only in India, throughout the world many different marriage systems were popular in many countries, but in no country was there a system of marriage prevalent that was strictly social [as opposed to religious]. In one place, the couple would go the Buddhist temple, do obeisances, light candles and thereafter be looked upon as married. In another place – that is, in particular parts of Nagaland – the boy and girl would elope for a few days and be considered married when they returned.

Conquering communities forcibly kidnapped the girls of the vanquished. This was considered an acceptable marriage. In the Asura marriage custom, the girls were forcibly abducted and then married. In some regions, the bridegroom would mark some vermilion on the head of the bride and offer cooked food to her. This ritual indicated he was taking responsibility for the food and clothes of the bride from then on. In some upper-caste families in the Hooghly and Burdwan Districts, the marriage is solemnized according to the scriptures, then the bridegroom offers saris and sweets to the bride, indicating that he accepts responsibility for the bride. We can infer from this that the religious aspect of the marriage was adopted afterwards. (In ancient times, marriages were recognized through offerings of clothes and food.)

In a certain village on the Burdwan-Manbhum border, I happened upon a marriage ceremony in a tribal family. The ceremony was quite simple. The bridegroom marked vermilion in the parting of the bride’s hair. The village headman came forward and told the bridegroom to repeat one vow: Yávajjiivanaḿ távat bhát-kápad́aḿ sváhá [“As long as I live I will provide you clothes and food”]. Then there was a feast with rice and pork. This was how social recognition was extended to the couple’s marriage.

Gandharva system: In the gandharva system, rings were exchanged between the bride and groom. The rings could be made of any metal, but usually they were made of gold, silver or copper. A gandharva marriage could be solemnized either in front of the community or in the absence of witnesses. That is, social approval was not necessary for this marriage. The main factor was the consent of the bride and groom.

Shaeva [Shaivite] system: Shaeva and Árśa [Vedic] marriage systems were quite popular in ancient India. Some of the aspects of those early customs have been included in popular modern customs. In the weddings of Bengali Hindus, some ethnic customs are followed. For instance, the marriage canopy is supported with plantain-tree stalks instead of bamboo, bel-fruit [“wood apples”] are used instead of coconuts, the bridegroom is beaten with thorny kula branches [a form of teasing by the sisters-in-law], scalded milk is spilt at the time a bride enters her new home, milk and red ochre is used to decorate the bride’s feet, and widows are excluded [from joining the celebrations].

(It seems that earlier on women’s rites were not included in the wedding. Such rituals came later when the desire to assume an Aryan veneer came in the Bengali mind.)

Bráhma system: Manu did not use Bráhma viváha in the same sense in which the Brahmo Samaj⁽³⁾ system is solemnized these days. The present Brahmo Samaj originated during the British period, whereas Manu was born long ago. The Bráhma viváha was a particular type of marriage which was popular in Manu’s time. Manu advocated the custom of giving the daughter away dressed in costly ornaments and finery, although this custom is definitely degrading for women. They are reduced to the level of cows, goats, ducks and hens. What audacity do people have to give away their fellow human beings to others Are women shop goods to be bartered in the open market?

There was in ancient times a prolonged trade in human beings. Both men and women were taken to market for sale. Although this seems shameful today, it was a fact. Even during the early part of British rule the sale of men and women continued in Bengal to some extent. The last sale of a woman in Bengal was for seven rupees, and took place in the Jhalkathi Market in Bakharganj District.

This was what the slave trade in men and women was like. The citizens of “civilized” countries would purchase hard-working black men and women to be used as their servants and maids. The [earliest] buyers were the wealthy merchants of ancient Greece and Rome. Of course, India and various European countries did not lag behind in this regard!

It was a principal occupation of the Portuguese pirates to purchase women from eastern Bengal and sell them in western Bengal. Many of those sold women were accepted as daughters-in-law, especially where the custom existed of the groom’s family paying dowry.

I am constrained to say that although some people approve of it, the custom of giving away the bride in marriage is another form reminiscent of the ancient slave trade.⁽⁴⁾ This custom degrades the prestige of women. Meanwhile, those who are taking dowry for their son’s marriage are, of course, indulging in the sale and purchase of their sons. In marriage ceremonies in Calcutta, there is a couplet the mother-in-law recites while encircling the bride with a thread:

Kaŕi diye kinlum daŕi diye bándhlum
Háte dilum máku ekbár bhyán kara to bápu?

[I purchase you with money. I bind you with a rope. I give you a spinning wheel. What do you say?]

Judged from the true import of the word viváha, none of the above marriage systems can be really called marriages in the social sense, if their individual and social values are considered.

Ananda Marga system: Now, the marriage system of Ananda Marga is a gandharva form of marriage as described by Manu, but it is solemnized publicly. That is to say, an Ananda Marga marriage is a socially-organized, socially-recognized marriage. In legal terms, it comes within the scope of the Hindu marriage law.⁽⁵⁾ But we are not lawyers, we are breathing fresh life into humanity.

(5) In India there are separate marriage laws for different religions. –Trans.

Dowry and Marriage – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from Chapter 4
Sabhyatár Ádibindu – Ráŕh

In Ráŕh, the Shaeva marriage custom is still popular among the people of the so-called low castes. The bride and the bridegroom exchange garlands, the bridegroom offers some unhusked rice (paddy) to the bride. The rice-offering indicates, “I take responsibility of maintaining this girl throughout life.” He then applies some vermilion on her forehead and says, Yávajjiivanaḿ távat bhát-kápad́aḿ sváhá [“As long as I live I will provide you clothes and food”]. Thus, in a simple, unostentatious way the marriage is solemnized within a few minutes. There is no need to call in a Brahman priest. This is an example of the liberal Shaeva marriage system.

Dowry and Marriage – Excerpt H

Published in:
The Awakening of Women [a compilation]

Notes:

from “Requirements of an Ideal Constitution”
A Few Problems Solved Part 4

Hindu women and Muslim women, although they are all Indian citizens, do not get equal advantages in law. In Hindu law men cannot have more than one wife but Muslim men can have two, three, four, etc. wives. Both Hindu wives and husbands have to go to court to get a divorce, but Muslim men don’t have to go to court to secure a divorce. Moreover Muslim men can divorce their wives but Muslim women cannot divorce their husbands. Also it is [not] necessary for Muslim men to give any reason for their divorce.

Dowry and Marriage – Excerpt I

Published in:
The Awakening of Women [a compilation]

Notes:

from “Three Cardinal Socio-Political Principles”
Prout in a Nutshell Part 16

If there are continued conversions to Islam [by disaffected Hindus], women will become second grade citizens, because they are not given equal status with men in Islam. Consequently, there will be further degeneration. Thus, nobody should be forcibly converted from one religion to another.

Sati and Widowhood – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Discourse 15, Shiva’s Teachings-2 (Cont.)”
Namah Shiváya Shántáya

For instance, it was written Vidhavá agre gamiśyati. [“A widow should go (die) before (her husband)”]. But later, due to a defective interpretation, this was misread as Vidhavá agne gamiśyati. [“A widow should go into the fire”]. As a result, hundreds of thousands of innocent widows were burnt alive on the funeral pyres of their husbands. Hence the necessity of a proper trainer, well-versed in philosophy.

Sati and Widowhood – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Which is the Right Path”
Ánanda Vacanámrtam Part 4

This is not dharma – we should give it some other name. Some religions decree that widows will have to undergo penance and accept certain rules and follow certain abstinences. They are not supposed to eat certain types of food, for example. All these impositions have nothing to do with Parama Puruśa and are definitely not dharmic. So what does common sense tell us? It tells us that each and every human being is a child of Parama Puruśa. The unmarried young girl and the widow are both His children. Do you think Parama Puruśa likes the idea that the widow should wear coarse cloth? Of course He doesn’t. Rather, He is happy when He sees that everyone is well dressed, everyone is happy, everyone is singing, dancing and chatting in a joyful mood. If widows are persecuted, it is a negation of dharma.

Sati and Widowhood – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

“Kriyálopa”
Shabda Cayaniká Part 11

Kriyálopa. Kriyá + lup + ghaiṋ = kriyálopa. Kriyálopa is when a ritual, observance, rule or regulation is abolished due to an awakening of or a development in the faculties of judgement, intellect or wisdom. Kriyálopa is also when some old, worn-out customs and mores are done away with because of environmental pressures or under the impact of natural circumstances.

There was a time in Indian society when, out of superstition, people used to burn alive many innocent women on the funeral pyres of their husbands. Today that custom has been abrogated. I know certain villages in Burdwan District where a large concentration of higher castes live, particularly Brahmans and Kayasthas, which have places called in the local language águnkhákii [“fire-eaters”]. What is the meaning of águnkhákii Águnkhákii means those women who “ate fire” alive; that is, fire was put into their mouths. In other words, these are places where sati was carried out. In our childhood we saw our mothers, our aunts and elderly ladies visiting those places, treating them as sacred. They used to apply the dust of those places in the parting of their hair. But with the development of intellect and the discerning faculty, people today consider sati barbaric, and the practice has been abolished.

As far as I can remember, the last sati took place in a Kanyakubja Brahman family in a village near Barh in Patna District. The British administration was about to take legal steps against the widow’s brothers-in-law when they all ran away. It was discovered that the relatives had killed the widow out of greed for her property.

When a pharaoh of ancient Egypt died, his queens, perhaps numbering in the thousands, were buried alive in his tomb. That custom is now dead and gone.

One of my great-aunts (the younger sister of my grandmother) was married at the age of three, became a widow at the age of seven, and died at the age of 109. That means that out of 109 years of her life, she had to bear the hardship of widowhood for 102 years.⁽¹⁾ One day (I was very young at the time), I asked her, “Grandma, do you remember your husband?”

She said, “No, I don’t remember him at all. My mother-in-law told me that we used to play hide-and-seek. We often got into fights and came to blows. My mother-in-law would come and separate us. Mother-in-law used to pick me up and take me out of the backdoor, and my husband’s aunt would pick him up and carry him out of the front door. I don’t remember more than this.”

Even a five- or six-year-old boy from the so-called upper caste would extend his feet to accept prańám from an eighty-year-old man of a lower caste. Those young boys did not feel the slightest prick of conscience or humanity. This was the ill result of caste distinctions. But today that opportunistic structure of casteism has already been destroyed, it can collapse at any moment.

Social injustices of this sort have been going on for a long time all over the world. They are still rampant today – in one place in the name of religion, in another in the name of God, in another in the name of social purity, in yet another as the steamroller of an evil administration. These social injustices are gradually disappearing, depending upon the development of intellect, conscience, faculty of judgement, etc. This is kriyálopa.

This abolition of old customs may also take place because of natural circumstances or any other factor. Formerly, even poor families had to sell their property to arrange the obsequies of their departed parents. Nowadays normally such things are rare. In such cases, kriyálopa took place under circumstantial pressure. But the custom of incurring heavy debt and selling one’s property to marry off one’s daughters still continues. Of course, when women become a little more socially-aware and men become a little more conscientious, and if women become economically self-reliant by bringing about a change in the economic structure, this custom of kanyádáya [forced social obligations to marry the daughters with dowry and feasts] will die out. And when the caste system will fully die out, the marriage system will develop in a healthy atmosphere. Many unhealthy customs will vanish from society.

(1) In India, not only are upper-caste widows barred from remarriage, they are placed under social and religious strictures. –Trans.

Sati and Widowhood – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kramalaya”
Shabda Cayaniká Part 10

When a pharaoh in ancient Egypt died, his queens, who may have numbered in the hundreds, were burned to death on his pyre or buried alive in his tomb. People of those days accepted it as a normal practice. That custom is now no longer in existence. Just like the colourful pageantry of Egypt, it has become a thing of the past.

In Greece and Rome, slaves were thrown into the same arena as a lion and, terrorized, forced to fight it. The spectators fiendishly relished those bloody fights. Those unfortunates, shrieking in terror, would end up in the lion’s belly. That custom has disappeared; and the positive side of Greek civilization has also disappeared, according to the march of time. People could not preserve that civilization.

The practice of sati went on from the Vedic age until the British period. It was perpetuated sometimes in the guise of religiosity and sometimes for the widow’s husband’s property, the brothers-in-law coercing them to commit sati out of greed. That custom has died out now. Officially, the last sati was committed at a cremation ground near Barh in Patna District. All of these customs are dead and gone; they were all gradually abolished.

The social and religious rights of women were curtailed in numerous ways so that they would be kept forever in thrall to the men. They were even forbidden walking in the open space under the open sky. Covered in burkas and veils, they were reduced to the status of caged birds living on seeds and water. It was decreed that they were not entitled to their ancestral property. The girls were given much less than the boys. It was categorically declared that they were not entitled to mukti or mokśa; that women go to heaven, it’s true, but the men get all sorts of privileges there that women cannot get. These rubbish ideas have died out due to various circumstances. In some places they are in the process of extinction, and in other places they are totally extinct.

Similarly, the inheritance laws and the marriage customs were all framed in this inhuman way. A woman was never entitled to full freedom in marriage, and the few freedoms that were granted her were in the context of her subordinated cooperation [with] males. In some places a woman was given away placed on a wooden seat like a goat, cow or sheep – this was called kanyádán [“giving away a daughter”]. In some places a woman has no security for her future. If a man desires, he can divorce a woman by paying a nominal amount of money. The women had to tolerate all these injustices with bowed heads because they were physically weaker and lacking education.

Today the clattering chariot wheels are turning. That din is making the hearts of the opportunists quake. This is the decree of fate. The pace of change is fast accelerating. Women in many communities of the world still do the household chores, but the men are earning the money. That is why the men are in an advantageous position. The women are still subservient to the men and the men want to keep them in that state of servitude. But when the situation changes, this cheap slave labour will escape from men’s control. Today in most communities of the world a girl’s marriage is a strain for the parents. It is a great burden… it is kanyádáya. But their son’s marriage is not a strain for them at all. Rather they organize victory celebrations, with joyous sounds, lights and music.

Purdah – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kadar”
Shabda Cayaniká Part 3

The word pardá [“purdah”] is of Persian origin. “Purdah” means not only a curtain on the window or over the door, it means a piece of cloth covering the head and face of a woman (i.e., a veil); it means that a woman must not move freely outside the house; it also means keeping the women covered in burkas.⁽¹⁾

The purdah was not in use among the ancient Aryans. It was originally a Semitic concept. Indian women did not use the purdah before the Pathan rule.⁽²⁾ The Sanskrit word avaguńt́han [“veil”] is not an ancient word. (The Hindustani word ghunghat́ [“veil”] was used in the olden days in the sense of covering) In those parts of India where the Pathans were not firmly established, for instance in south India and Maharastra, the veil was not introduced at all; to this day there is no such custom. Married women in ancient Maharastra never used to veil themselves – it was optional. Widows did not need to use a veil if they chose not to. Even where the Pathans were firmly established, the aborigines living in the hills and forests did not use the purdah. Today as well there is no custom of veiling oneself among the tribal women of Bengal and north India. Although the Santhals of Bengal are now totally identified with the Bengali mainstream, Santhal women do not use veils to this day.

Although the burka or veil was not in use in ancient times, and women were not prohibited from leaving their own houses, the system of using purdahs on doors and windows⁽³⁾ has been customary since ancient times.

(1) The custom of purdah includes confining women to a section of the house. Burkas are the head-to-foot outer robes used in Muslim countries. The face is also covered. A thinner gauze is used at the level of the eyes for seeing, or in some cases one or both eyes may be uncovered. The Bengali word ghomt́á means the end of the sari pulled over the head. It has been translated in this section as “veil”. –Trans.

Purdah – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Garbhaka”
Shabda Cayaniká Part 20

Garbhaka. Garbha + kan = garbhaka. If the word is used in the masculine gender it is a flower circlet that is tucked into a woman’s hair. In the olden days, a woman’s evening dress included a garbhaka in her hair. Perhaps you know that in ancient India, there was no custom of using veils among the women. During the last part of the Pathan rule and in the early days of the Mughal period [16th-19th c.], the veil was forcibly imposed on the women of some aristocratic families in Burdwan, so that others could not see the ladies’ faces. Burdwan was the capital of Bengal.

Over a period of time, the use of the veil spread to other areas. Muslim rule was not firmly established in south India, so the veil was not introduced there. You will notice that even today the women of south India use garbhakas in the evenings.

I remember some years ago at Anandanagar⁽¹⁾ I said that my daughters coming to Anandanagar need not cover their heads because it is the home of their father. Girls do not use veils at their parents’ house. I remember that it was the first time for the married women of north India to give up their veils. Many years have passed since then. The custom of using veils has disappeared from many urban areas of north India and is fast disappearing from the rural areas as well. That particular incident at Anandanagar set a healthy trend in this regard. This was a step forward in the direction of women’s emancipation [in north India]. An auspicious beginning indeed!

Prostitution – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Vaeshya Age”
Human Society Part 2

Prostitution, the hateful disease of society, is also a creation of the vaeshyas.⁽¹⁾ Excessive wealth leads them to incontinence and debauchery on the one hand, and poverty forces women to take to this sinful path on the other hand. In India, this sinful trade has been banned by law, but every right-thinking person knows that, in the present situation, it cannot be stopped. Prostitutes who used to live in forbidden localities before are now leaving them in fear of the law and rehabilitating themselves in respectable localities. So the sin which was once confined to particular areas is now spreading to different neighbourhoods. If India is to be freed from this sin, the vaeshya social system must be terminated because eighty percent of the cause is economic injustice. Of course, where people indulge in prostitution due to bad education or mean propensities, it will continue even after economic injustice is rooted out. So, instead of framing new laws to remove social injustice, the vaeshya system of exploitation should be eradicated. Instead of a legal ban, moderation and virtue should be encouraged and disseminated. In a vaeshya predominant society attractive laws are framed to gain popular support and applause. The laws are never enforced, however, as that would create problems for the vaeshyas in the sphere of exploitation.

(1) Vaeshya is a social class reflecting capitalist mentality. The Vaeshya Age refers to the period in history when the vaeshyas dominated the society. –Trans.

Prostitution – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from Problems of the Day

Those who shudder at the sight of various social vices and lament, “Everything is lost; righteousness is gone; morality has vanished” should realize that among all the causes behind this so-called all-round degeneration, social injustice is the principal one. Because of injustices against women with respect to their social rights and because women are economically crippled, a section of women is compelled to take to prostitution. Although there are many causes of this profession, these are the main two. Ananda Marga recognizes that women are as dignified human beings as men. Ananda Marga, in addition, wants to encourage women to be economically independent of men. The system in which characterless men swagger about in society while fallen women are denied proper opportunities despite their sincere desire to lead an honest life, can never be supported by justice. Women who desire to lead an honest life must be given a respectable place in society.

Discrimination in Language – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from "Neohumanism is the Ultimate Shelter"
Liberation of Intellect: Neohumanism

During the last million years of human history, proper justice has not been done to humanity; a particular section has been given greater importance than others, and in this process the other sections of humanity have been neglected. For instance, when a soldier sacrifices his life on the battlefield, his death is announced in bold headlines in newspapers; but the same newspapers do not mention anything about the great hardships that his widow faces to raise their small family after the death of her husband. This is how one-sided justice has been meted out.

Though the matter concerns grammar and is not easy to change overnight, yet the “man” in common gender includes both man and woman. Then why does not “woman” also mean both woman and man This is also lopsided justice. “Man” is in masculine gender, but “man” is also common gender.

Human beings have limped forward in their journey of history for the last million years bearing the burden of this defective social system; all were not given equal justice.

That is why I say that neither has justice been done to humanity (the abstract idea of human beings) nor has justice been done to humanism (the abstract idea of the works performed by human beings). Now it is high time to make a reappraisal of the downtrodden humanity, of the downtrodden humanism.

Discrimination in Language – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

from “Discourse 14 – Letter ‘I’ ” (cont.)
Varńa Vicitrá Part 2

Some years ago people used to affix Shriimatyá instead of Shriimatii or Devyá instead of Devii, to the name of a widow.

Not only was this usage defective from the grammatical viewpoint, it did not add to the dignity of women. What crime have widows done that they should be forbidden to [[use]] Shriimatii or Devii⁽¹⁾ with their names? Grammatically, Shriimatyá means “by shriimatii”, Devyá means “by devii”. The titles Shriimatii and Devii can be attached to the names of all women irrespective of whether they are married, unmarried or widows. There is no social restriction nor any grammatical opposition. The word kumárii, which is sometimes used to denote an unmarried girl, in imitation of the English word “Miss”, is not an old convention. This was first introduced in Bengal during the days of the Brahmo Samaj movement.⁽²⁾

In olden times, Duhitá was attached to the maiden names of unmarried Kayastha girls and Jáyá was added to the surnames of married women. Suppose the name of an unmarried girl is Aniitá. Let us say that she is from the Basu family. In that case, she would write her name as “Aniitá Basu Duhitá”. Suppose she is later married into a Ghosh, Mitra or Dutta family. After her marriage, she will write her name as “Aniitá Mitra Jáyá” or “Aniitá Dutta Jáyá”. It still is not a very certain identification of a married lady because, after marriage, she may be Ghosh Jáyá in a Ghosh family, but does she not continue to be a daughter of the Basu family? It is a historical fact that once she was a child of the Basu family. Hence after marriage, also, she can say that her name is Aniitá Basu Duhitá.

In certain communities Veoyá is added to the names of widows. This is also objectionable and opposed to the dignity of women, because the word veoyá is derived from the Sanskrit vidhavá [meaning “widow”].⁽³⁾

Most important, what is the necessity of using terms that discriminate among those who are married, those who are unmarried and those who are widowed? In the case of men, there are no separate words to indicate who is married, unmarried or widowed – they are not used. So the custom of separately identifying the unmarried women, married women and widows is an undesirable system created by a male-dominated society. It is a bit ironic that in cases where women are compelled to add Dásii [“servant”, “slave”] to their names, widows are compelled to use Dásyá. It causes laughter mixed with pain.⁽⁴⁾

(1) Shriimatii is somewhat similar to “Mrs.” in English, and is prefixed to a woman’s name; Devii (“goddess”) is added to the end of a name. –Trans.

(4) [[To imply that some women do not even deserve to use dásii (already a derogatory suffix in most contexts) is so excessive that it actually provokes laughter – mixed with pain.]] –Trans.

Discrimination in Language – Excerpt C

Published in:
The Awakening of Women [a compilation]

The word gańiká⁽¹⁾ has lost its original meaning. Gańaka + t́á = gańiká. A gańiká was a woman who distinguished herself by her beauty, her gifts and accomplishments in the fine arts, music and drama, and by her personal behaviour. She was far above the ordinary woman; she was exceptional. In very ancient times the men would have bloody fights to marry such accomplished women. In order to maintain social peace, the leaders of the day would approach the king with a petition to give these beautiful, gifted women a status far above the common women – the state should recognize them as gańikás. It would consent to allow a gańiká to remain unmarried. Normally, it was not permitted for any woman to remain unmarried except those that chose to become sannyásiniis [renunciants].

The devadásiis [temple dancers] were also treated as gańikás; they too received the state’s consent to remain unmarried. The state would take full responsibility for their security and upkeep. As the báijiis [court dancers] under the Mughals were engaged in singing and dancing, they attained a certain amount of social prestige and were considered as a different class than prostitutes. But the prestige of the gańikás was a thousand times higher than that of the báijiis. While [fallen] women were not permitted to enter the inner shrines of temples, the gańikás enjoyed that right.

In my younger days, I noticed in some old temples in Burdwan District there were still some devadásiis. In most cases, they were girls from Brahman families. I have not heard of any devadásiis in any temples these days.

The institution of gańikás continued until the last part of the Buddhist period. It cannot be said that all of them led pure lives. Those who could not maintain sanctity in their personal lives were permitted by the king to be concubines.⁽²⁾ In the post-Buddhist Puranic Age a perverse trend arose. Whatever was positive in the Buddhist and Jain period was ignored and distorted in the following age. Thus many beautiful words with a positive meaning came to be used in a negative sense in the Puranic age. The word gańiká also lost its positive meaning and gained a negative implication.⁽³⁾ So you should not use this word gańiká in Bengali. Today some people are still using this word, but for that there are many alternative words available in Sanskrit.

(1) For example, Amrapalli, the famous disciple of Gautama Buddha who donated the deer park in Sarnath, was a gańiká. –Trans.

(2) “Concubine” is used in the sense that their relationships with their mates were never socially recognized marriages. –Trans.

Discrimination in Language – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from "Grhakanyá"
Shabda Cayaniká Part 26

In those [pre-Mahábhárata] days one of the household duties of the girls was to milk the cows. It was considered a sacred duty. This is why the Sanskrit word for daughter is duhitá [milkmaid].

In the Mahábhárata age women lost status. Their marriage became a highly expensive affair. Nevertheless the word duhitá, meaning daughter, was retained. The word degenerated to mean a girl who milks away the family wealth at her wedding. The poet Rabindranath Tagore was heavily weighed down with the burden of dowry for the marriage of one of his daughters. So he wrote in a letter, “Oh, she has totally milked us.”

The Emancipation of Women

Published in:
The Awakening of Women [a compilation]

Women are the mothers of society and therefore men have a duty to serve women. Men are greatly indebted to them. Hence there is no question of women having to regain their freedom from men. Rather, their struggle to rid themselves of whatever shortcomings they may have may be considered as their struggle for emancipation. To bring about the necessary rectification of these shortcomings the following should be taken into account:

Physical weakness of women: Because women are physically weaker than men, men treat women as their property. For this same reason, women cannot earn money as men do, and that is why in marriage men demand a dowry from the bride’s parents. In those societies where women do have the capacity to earn money like men, on the contrary, there is no dowry system. To eradicate the dowry system women must develop their ability to acquire economic resources. This is the only way.

Lack of education: (1) Women have many shortcomings due to a lack of education. For example, women intensely love their own children, but have less affection for their own nieces and nephews, what to speak of the children of others. (2) Because women are uneducated, they put more emphasis on caste. These ideas weaken the foundation of society.

Therefore, womankind must overcome these shortcomings in order to emancipate themselves.

The Social Order and Superiority and Inferiority Complexes

Published in:
Ánanda Vacanámrtam Part 5
The Awakening of Women [a compilation]
Prout in a Nutshell Volume 3 Part 11 [a compilation]

Notes:

This is Discourse 108 of the Ánanda Vacanámrtam series.

Most people suffer from either a superiority complex or an inferiority complex. A balanced state of mind is one of the most essential qualities that one should possess. It is that state in which a person does not suffer from any complex, that is, neither from superiority complex nor from inferiority complex, neither from fear complex nor from hate complex. People should be free from each and every kind of complex, they should not suffer from any of these. People have many vices and virtues. One of the virtues is to be free from any kind of complex. What is vice?

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh, sadadośáh bhútimicchatá

In this manifested world there are six kinds of main vices – nidrá, tandrá, bhaya, krodha, álasya, and diirghasútratá.

Nidrá means sleep. No one should be a slave to this habit. Tandrá means you are hearing but your mind is somewhere else. I will tell you one story on tandrá from the Rámáyańa. (The Rámáyańa is a puráńa, it is not a narration of facts, but an educative story. When something has got some educative value it is called a puráńa.) Rama and Laksmana went in exile. Laksmana took the responsibility of security but he felt sleepy. This became very embarrassing for him and he picked up his bow and arrows ready to attack the goddess of sleep. On seeing this the goddess of sleep told Laksmana that it was not fitting for such a brave and gallant man as him to attack a woman with his arrow. Laksmana replied that he was on security duty. They then made a pact that the goddess of sleep would not sit on his eyelids for fourteen years, that is, till the period of exile was over. On returning to Ayodhya, after the lapse of fourteen years, Rama’s coronation ceremony was held and on that occasion Laksmana was fanning Ramchandra. As the period of fourteen years was over, Laksmana felt sleepy. He was about to pick up his bow and arrows but the goddess of sleep protested saying that she had come after fourteen years in accordance with their pact and so Laksmana had no right to use his bow and arrows. Laksmana entreated that he was very busy waving a fan for Ramchandra and should therefore be spared from sleep on that occasion. The goddess asked where she should go as she had already arrived with her full force. Laksmana suggested that she should go and sit on the eye lids of any sinners who might be attending a spiritual function. So be careful, all of you, and do not sleep when you come to attend a spiritual function.

Bhayam [fear]. Fear complex is another human shortcoming. The other remaining vices are krodha [anger]; álasya [lethargy] and diirghasutrata (procrastination, that is to postpone today’s work for tomorrow and then for the day after).

Maintaining a balanced mind is one of the greatest virtues. There are no complexes in a balanced mind. One neither feels inferior nor superior to others; one never fears anybody nor ever gets perturbed. One maintains a mental balance.

Inferiority and superiority complexes – not fear complex which is altogether different – arise due to a defective social order. Some people have to live like slaves in the society and thus suffer from a strong inferiority complex – their heads remain forever bowed – while others inherit vast wealth as well as family pride from their ancestors and keep their heads held so high that at times it appears as if it will fall backwards. These complexes are due to a defective social order. The complex is in the crude physical world and in the socio-economic strata, not in the stratum of spirituality.

There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.

I cannot allow this to happen. For this reason the theory of Prout has been given so that every person can progress speedily in the field of spirituality without any complex.

In the existential sphere, too, there should not be any complex because every one is the child of the Cosmic Father. If there is any superiority complex, it should be the common one that one is the child of the Cosmic Father who is so great, so potent. One may only have this superiority complex. Whatever people possess is given by the Cosmic Father and therefore no individual has the right to have a superiority complex. So in the existential sphere there is no reason for any complex to remain. In other words it can be said that there will be a common complex that all are the children of the Cosmic Father, no one being inferior and no one being superior.

Parama Puruśa is neither nearer nor further away from anybody because it is His duty to look after His children. Since it is His duty to look after them, He will take proper care of them. He will take proper care of each and every human being and see everything. He has to do so even if He does not like it, because this is His duty. Suppose a son falls into bad company when he reaches the age of twenty and forms the habit of smoking cigarettes. He may not want his father to know about his smoking habit but the Cosmic Father sees everything. He may not say anything because the son may blush! He has to be with everyone to keep Himself informed of everything they do so that He can take proper care. Therefore He is associated with each individual unit and this is called ota yoga. Collectively He is associated with all and this is called prota yoga. Parama Puruśa sees those who are in an existential form, that is, physical body. He also sees those who have left the physical form and have not got a new physical body but are in the existential world. He is with all of them. Parama Puruśa is with everyone therefore no one can be inferior or superior. As such, in the existential sphere there cannot be any sort of complex, and our social order should be such that there remains no room for any complex. We have to make such a social order and we have to make it immediately without any loss of time.

Yatamána – 2

Published in:
Ananda Marga Philosophy in a Nutshell Part 5 [a compilation]
The Awakening of Women [a compilation]
Mánasádhyátmik Sádhanár Staravinyás [Stages of Psycho-Spiritual Sádhaná – unpublished in English]
Prout in a Nutshell Volume 4 Part 18 [a compilation]

Notes:

official source: Mánasádhyátmika Sádhanár Staravinyás (Stages of Psycho-Spiritual Sádhaná)

this version: is the printed The Awakening of Women, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

Published in Prout in a Nutshell Part 18 as “The Continuous Effort to Promote Universal Well-Being – 2”, and in The Awakening of Women as “The Continuous Effort to Promote Universal Well-Being”.

While explaining yatamána [the first stage of sádhaná], I said that it is one of the four stages of human progress. I further explained that the different stages of human progress are concerned with the three strata of life: physical, psychic and spiritual. I also said that unless human intellect is liberated, human beings cannot attain substantial progress in the material sphere.

The physical bondages which keep people confined to gross physicality and deny the fullest expression of human genius are called ádhibhaotik. The endeavour to liberate oneself from these physical bondages becomes meaningless if freedom from psychic bondages [ádhidaevik] is not attained. There are three types of bondages – physical, psychic and spiritual. [The means of obtaining] permanent liberation from these three bondages is called paramártha; and [the means of obtaining] temporary liberation from them is called artha. Bondages such as hunger, thirst, the need for clothes, accommodation, medical treatment, etc. are related to this quinquelemental world and are physical in nature. That which brings temporary relief from these bondages is called artha. Suppose a man is hungry – if he has money he can go and buy some food. In this case money is the medium whereby he attains temporary relief from the bondage of hunger. Hence money is called artha in Sanskrit because it brings temporary freedom from bondage. Human beings must continue their efforts to attain artha if they have not yet attained paramártha. Those who teach human beings that everything in this world is false obviously do not see themselves as unreal. They propagate such misleading teachings to exploit the masses to further their own selfish interests. Of course, I do not say that everyone is doing that, but I must point out that some religious and intellectual leaders have badly cheated their fellow human beings. I repeat again that what I say does not apply to all. I declare in unambiguous terms that people will have to continue their mundane efforts to attain artha, and will try in the future to do just that.

Yatamána should be applied in the attainment of paramártha, but at present it is being utilized for gaining artha. If you go one step below this you will find that it is not even being used for attaining artha because the intellect which lies at the root of yatamána cannot function independently. We sometimes say in colloquial Bengali, “He has even taken out a mortgage on his pigtail”. Thus, even the intellect is in bondage and one has lost the power and capacity to think independently. Such an intellect can be likened to a bird used to soaring high in the open sky but which is suddenly confined to a tiny cage. If one opens the door of the cage the bird will think, “I am quite comfortable here. Why should I risk flying in the vast blue sky? After all, I get all the water and bird seed I want inside my little cage”.

In the physical and psychic spheres people have been wrongly taught to avoid the attainment of paramártha. Even in the mundane sphere, they do not get sufficient opportunity to stand on their own legs. It is constantly drummed into their minds in such a negative way that they are unable to utilize any opportunity which comes their way.

In the social sphere (which comes under the scope of ádhibhaotik) the same thing is happening. For ages together simple innocent people have been taught that they belong to a low caste. If one asks them to sit on a chair they will reply, “No, I am fine here on the floor”. Even if the mind gets an opportunity to become independent, it cannot function freely. Just as that little bird kept confined to a cage develops rheumatism in its wings, the human mind, due to constant negative thoughts, gets paralysed. It is not the so-called upper castes only who are to blame – the so-called lower castes have passively accepted this sad plight like the caged bird, and have even sometimes encouraged it. This is a shame, a matter of immense regret.

Bráhmańo’sya mukhamásiit váhurájanyo’bhavat
Madhya tadasya yadvaeshya padbhyám shúdra ajáyata.

[Brahmans came out of the mouth, Kśatriyas were born out of the arms, Vaeshyas came out of the trunk of the body, and Shúdras were born out of the feet.]

Even the Supreme Entity, that formless omnipresent Parama Brahma who equally belongs to all, who is the light of all light, the dearest and nearest One, is also denied. It has been said in the above shloka that the Vipras [Brahmans, intellectuals] have been born out of the mouth of Brahmá [the Creator]; the valorous Kśatriyas [warriors] have emerged out of His hands; the Vaeshyas [capitalists] out of His thighs; and the Shúdras [labourers] out of His feet.

If this were true, I would say that the Shúdras are the greatest because everyone longs to touch the feet of Parama Puruśa. As the Shúdras are born out of His holy, divine feet, they must certainly be the most adorable. So if the caste system has to be accepted, then the Shúdras should be respected as the highest caste. And if you are reluctant to accept that, everyone should belong to the highest caste, then all will be equal. Due to the totally absurd dogma of the caste system, people have been paralysed mentally.

It should be understood that if people want temporary or permanent relief in the socio-economic sphere, and paramártha [permanent relief] in the psycho-economic sphere, they should first liberate the intellect. If one attains socio-economic freedom, one may or may not attain psycho-economic freedom. Socio-economic freedom means that all members of the society are equal in the social and economic spheres. It is as if one is providing a cow with a full belly of fodder on the one hand, and on the other hand one is extracting maximum labour from the cow. This analogy illustrates that the cow has been granted socio-economic liberty. Simply guaranteeing freedom in the socio-economic sphere does not necessarily mean that there will be liberty in the psycho-economic sphere. That is, one has not gained full freedom of thought. In a word, one is guaranteed ample supplies of food but denied intellectual liberty.

When psycho-economic freedom is granted, people enjoy material wealth as well as freedom of thought. But in order to attain true freedom in the psycho-economic sphere, one must attain the liberation of intellect, which is subtler than psycho-economic freedom. Without intellectual liberation, yatamána will become meaningless in the intellectual sphere, just as it will be ineffective in the physical sphere, and one will be unable to do the noble tasks which are usually performed with the help of intellect. The fundamental necessity of the intellectual world is intellectual freedom, which you are lacking.

Those who exploit human beings to serve their own self-interests do not want socio-economic freedom to be granted to people. That is why they continue their psycho-economic exploitation in such a way that people do not clamour for socio-economic freedom. They do not directly exploit the people in the social or economic sphere, but in the psycho-economic sphere, and they do it so intelligently that people are totally unaware of it, and hence are unable to develop their yatamána outlook properly. Moreover, the exploited masses are also unable to develop economically because the exploiters control the economy in a subtle way.

However, a day comes when some intelligent people emerge from the exploited masses having detected the exploiters’ techniques to dupe the people, even though the media is controlled. At this stage the exploiters become active intellectually to prevent the germination of the seed of liberation. They take control of the education system, the printing presses and the propaganda agencies in a last and desperate attempt to raise high embankments to contain the surging tide of public discontent. But soon after comes the day of change when the vikśubdha shúdras [disgruntled masses] rise up in revolt and the high sand embankments get washed away by the floods of revolution. After this the masses make an independent appraisal of the type of socio-psycho-economic exploitation they were subjected to. Before the revolution they may have discussed social injustice in private amongst themselves, but if they had tried to propagate their discontent publicly their tongues would have been cut.

To control the masses in the psychic sphere a fear complex was forcibly injected into their minds. Religious leaders openly preached: Binu bhay hoi ná piirit [“Devotion cannot be aroused without an element of fear”]. That is, if you want to love Parama Puruśa, you will have to fear Him also. This does not sound logical, of course. Logic says that you may fear Parama Puruśa and you may also love Him, but that does not mean that in order to love Parama Puruśa you must fear Him. Fear and love are two different things. One must fear Parama Puruśa and at the same time love Him as well. But it can never be said that there can be no love without fear. Parama Puruśa is a great administrator and so it is natural for one to fear Him. At the same time Parama Puruśa is your nearest and dearest One, so obviously you should have profound love for Him. The opportunists of the past injected this type of dogma into the human mind to perpetrate socio-economic and psycho-economic exploitation. Of course, it was an unsuccessful attempt on their part because human beings will definitely advance. No one can check their progress.

Hundreds of dogma were imposed on people: “Do not do this, it is prohibited. If you do it you will go to hell.” The effect of such a statement was to inject a fear complex into people’s minds. According to mythology, the so-called upper castes were born from the mouth of god. It was stated that the so-called low caste people were not entitled to wear shoes on their feet or carry umbrellas over their heads in upper caste neighbourhoods. The common people believed these things. They were further told that the kings are incarnations of Lord Viśńu so their every command should be obeyed. Thus the kings also mercilessly perpetrated harsh exploitation and brutal dictatorial rule. This is how things continued in the past.

Women were subjected to countless impositions and restrictions, innumerable dos and don’ts. Men were free to eat and drink anything, but not women, for that would be considered an act of sin on their part. Strangely, women calmly accepted these injustices. Women were not allowed to be educated so that they could not protest against these illogical impositions. Mr. Drinkwater Bethun’s attempts to spread education among the women of Bengal met with violent protests from a group of selfish people. They argued that if women were taught western education, they would degenerate and end up in hell. And if they went to hell, who would do the housekeeping? A zealous poet wrote:

Ágekár sab meyegulo chila bhála dharmakarma karta sabe;
Eká Bethun esei sheś kareche ár ki táder teman pábe?
A-B-C shikhe bibi seje biliti bol kabei kabe.

[Women of the past were good since they followed religious observances. But Mr. Bethun alone has harmed them immensely. Their ways are changed now: they have learnt the ABC, dressed themselves in European clothes, and started speaking English too!]

If someone speaks English, what is the harm? Moreover the effect of education on women has been good – 100% good – and yet the attempt to educate them was opposed. Why? The reason was that the intellectual exploitation of women was perpetrated without any opposition. Obviously, if women remained illiterate, they could easily be exploited in the socio- and psycho-economic spheres of life. In the absence of education, women would remain ineffective, immobile pieces of living baggage, exploited by their male counterparts according to their sweet will. A man was permitted to marry as many as two hundred wives but a woman, even after the death of her husband, was not even permitted to remarry. Rather, the notion was injected into their minds that remarriage was a sin for a woman! Women were told that to remain devoted to their husbands in their present and subsequent lives was the greatest virtue. Even if a wicked husband were to go to hell after death to graze as a cow-ghost in a field, his educated, devoted and virtuous wife would have to go with him and graze beside the cow-ghost of her wicked husband. All this had to be accepted as mandatory. These are all mischievous attempts to inject a fear complex, to spread dogma, not into the body, but into the mind to paralyse it – an attempt which is cent percent anti-human.

Even in petty matters they resorted to dogma. For example, Amuker sinni kheye ye nákhay pani, Galáy galagańd́a hay cakśe paŕe cháni [“Those who do not drink water after eating the sweet of a certain deity will surely develop goitre in the throat and cataracts in the eyes”]. These exploiters created a good number of deities, and around each deity emerged a powerful priestocracy. Through fear they instilled devotion in people, thus providing ample scope to perpetrate their exploitation.

If you analyse human history in all its aspects in a new way, in a new light, you will find that attempts were made to exploit others by injecting a fear complex in their minds. Parama Puruśa the life of your life, and obviously you will love Him, you will do sádhaná to attain Him. Why should you be terribly afraid of Him? What a nasty psychology it was to inject the fear complex in people’s mind in the name of God! And here lies the difference between religion and dharma. You will find that everywhere in religion, the fear complex has been created in human minds. For women so many rigid rules and regulations were framed so that they would respect men and stand before them in awe with folded hands. But for men, there are no such rules and regulations. For example, women were forbidden to take the names of their husbands, and the husband’s elder brothers. For what reason? To make women exceedingly reverential towards their men-folk. How can it be justified that a virtuous lady, with the border of her sari wrapped around her neck, should have to lie in prostration before her immoral husband? This is absurd, meaningless!

Shvashur bhásuŕer nám karle adhahpáte yáy
Mámá shvashurer nám karle álajib khase yáy
[[Soyámiir nám karle dudhe bháte kháy.]]

[A woman who takes the name of her father-in-law or her husband’s elder brother will degenerate. If she takes the name of her husband’s maternal uncle, she will lose her value. [[But if she takes the name of her husband, she will get to eat nice food.]]]

All these are examples of the injection of dogma to paralyse women’s minds. Thus yatamána becomes meaningless not only in the physical sphere, but in the psychic sphere too, due to religious bondage. It is very difficult for a woman suffering from an inferiority complex, which is a psychic ailment, to approach Parama Puruśa. She is bound to think, “I am low-born. I am a woman. I have no rights. How can I go close to Parama Puruśa? At the most, I can stand in one corner of the verandah.” The opportunists announce that women are not entitled to salvation, and if they want to attain it, they will have to be reborn as men. A few years ago I declared publicly that this notion is unsocial, and totally ultravires to humanism; and that those who utter such statements, being exploiters of women, seek to check the collective growth of humanity. You are to be vocal against these exploiters.

Do not tolerate injustice. This will not only harm women or a neglected and downtrodden segment of humanity, but will cause a serious carbuncle to grow on the vast body of society. That carbuncle will be so poisonous and infectious that it will infect the entire society. Do not allow such a thing to happen under any circumstances. Now that your eyes are opened, keep following the practical path.

Women's Rights

Published in:
A Few Problems Solved Part 9
The Awakening of Women [a compilation]
Prout in a Nutshell Volume 3 Part 13 [a compilation]
Universal Humanism [a compilation]

We, men and women, are the progeny of the same Supreme Consciousness. Women and men are equally divine and inherit similar and equal rights to life, liberty and expression. The significance of life does not lie only in living. Animals also live. But life to us means something more – rather something much more.

To us life means living for a great cause. Life implies the endeavour to have the freedom to express one’s potentialities in the physical, economic, psychic and spiritual realms. It means real liberty and not license to commit anything good or bad.

In the annals of human history we do find women whose memory glorifies not only womanhood, but the entire human world. In philosophy and spirituality, social reform and educational pursuits, science and technology, they stand second to none. Women are found discussing the riddles of philosophy, solving problems of social and educational reform, and are inspiring men in times of struggle. They have their potentiality no less than men. The difference in natural and biological characteristics between men and women speaks only of coordinated cooperation, not of subordinated cooperation.

Yet the annals of history depict the sad and painful episodes of women’s exploitation throughout the world. To fulfil this sinister design, dogmas were created which led to psycho-economic exploitation. Dogmas were cunningly popularized and women were degenerated to slavery. Psychic exploitation has been infused into the minds of women and many symbols which are religiously observed are nothing but symbols of slavery. In many religions of the world today women are not allowed to become priests in the religious hierarchy.

Women’s exploitation is more or less the same everywhere. Is it not a fact that in many countries even franchise rights were not given equally to men and women?

Even today women are slaves to the male-dominated social order. This is not only bad but deplorable. We should decry such domination of women and their psycho-economic exploitation through the evil design of dogmas. To abolish dogma and liberate women from psychic exploitation, there should be:

Equal Rights for Men and Women

Published in:
The Awakening of Women [a compilation]

Notes:

When this discourse was taped some parts were lost. At the time, some of that lost material was recovered from the notes of two note-takers. Those paragraphs are in square brackets [ ]. –Trans.

Everything in this panoramic world is changing. There is a saying that as one bank of a river collapses, the other bank builds up. From the dawn of human civilization until today so many new, prosperous human settlements, so many impressive towns and cities, ports and metropolises have sprung up. After a period of glorious existence, they have crumbled in the ravages of time. They have turned into ruins, mere relics to be researched by inquisitive historians.

[This pattern of change is not restricted to the realm of physicality, the psychic world has also undergone many changes, many transformations. The difference between the thought patterns of those primitive people who in the earliest stage of human civilization first thought of building a human society and those of people today is vast indeed.

In the primitive age, society was matriarchal. Although in that ancient society both men and women were granted equal freedom, in practical life women were given greater importance. As women’s dominance increased more and more in the course of time, the whole social structure came to be matriarchal and founded on a matrilineal order. In that prehistoric age, as I have said on earlier occasions, people would identify themselves with their mothers. While introducing themselves they would mention the names of their mothers, grandmothers and great-grandmothers. These are signs of a matrilineal order. Together with that came the matriarchal system, that is, property was handed down from mother to daughter. Thus the matrilineal order as well as the matriarchal system continued for quite a long time. Traces of the matrilineal order and matriarchal social system can be found even today in south India, especially in Kerala, Mizoram and some other hilly regions of eastern India.]

Like everything else, human society undergoes change. Over time, out of historical necessity as various individual and collective problems of society cropped up, the pattern of men’s dominance, as opposed to that of women, became prevalent. It is likely that the importance of physical strength increased in the process of solving the internal problems of society and of resisting external attack. Thus, just as at one time the matrilineal and matriarchal social system evolved to meet a particular historical necessity, similarly, to meet another type of historical necessity, there arose the patrilineal and patriarchal social order. From then on, all power became concentrated in the hands of a gotrapitá [patriarch] instead of a matriarch. In Indian history, such a period of social transition occurred at the time of Lord Shiva.

With the establishment of male dominance in the society, all power was concentrated in the hands of men. Women were gradually deprived of all their rights – social, cultural, religious, political and economic. Some religious preceptors declared in the name of God that women were inferior to men in all respects and issued many commandments against them. Everyone knows that many litterateurs, philosophers and novelists wrote remarks that degraded women. As a result of all this, on the one hand male lawmakers formulated many social regulations, penal codes and so on against women, and on the other hand women began to curb their own rights by thinking and saying, “We women are weak, we cannot undertake such huge tasks as men; how can we women solve such big and complex problems?” “My God! This is work for men, how can we women accomplish this?” As a result of harbouring such weak thoughts, women lost their self-confidence. You know the proverb, “As you think, so you become.” If one analyses deeply the annals of the past two thousand years in both the East and the West, one sees that women, compared to men, could not achieve any great work in the different spheres of life.

Fortunately, nothing is permanent in this world. Times are changing; human psychology is also changing; and along with the psychology, the trend of history is also changing. Because history is the expression of collective human psychology. Men today are beginning to realize that women can no longer be treated as commodities. Those days are gone. Women, too, are thinking, “We will no longer remain weak, feeble or inactive. We will no longer passively tolerate injustice, torture, exploitation, insults and hatred at the hands of male exploiters.” The women’s liberation movements in the East and West have originated out of this changed collective psychology. The auspicious signs of the awakening of women are clearly visible in every sphere of social life.

Those who are sympathetic to all humanity will surely admit that all animate and inanimate entities are the creation of the Supreme Father. He gave to everyone intelligence, competence and physical power. Hence, all men and women have the right and opportunity to establish themselves in society, depending on their sincere endeavour. Today that opportunity has come to women. Now there is not much opportunity to use physical might. This is the age that gives importance to the intellect. People can see there is no longer much emphasis given to physical strength – more is given to the intellect. In previous ages, people wielded ordinary hammers with their immense strength, but today they operate electric hammers a thousand times more powerful pressing a simple button. That is, the importance of physical strength has dwindled, and the importance of intellectual strength has increased. So the physical advantages that were used by the male-dominated society to drive the steamroller of oppression over women, today just will not do.

In this changed social atmosphere, the future of women is bright. The common masses will awake, their self-confidence and intelligence will increase. The way of writing history will be changed. Already it has started to change. In the future it will change more. You should remember that no one in human society is negligible. The life of a hundred-year-old widow also has value in this universe. She should not be neglected or unwelcome. We have not given her due honour or service, wrongly thinking she is a burden to the world. This is an example of our ignorance; it is not her fault.

Everything can be explained by some historical necessity. We have not put our minds to this task. Had we really bothered to do so, we would have discerned that behind every incident, behind each and every crest and trough of events, there lies a historic purpose. If we think deeply we shall find the historic purpose and shall see that nothing is useless or purposeless. Everything happens for some great future possibility.

A great change is coming in the collective psychology. The value of intellectuality is increasing as compared to physical strength. And it is not that intellect is only for a handful of people, it is increasing in the whole collective body. That is how the change is coming. The pace of this change will accelerate more and more.

Human History and Collective Psychology

Published in:
A Few Problems Solved Part 7
The Awakening of Women [a compilation]
Prout in a Nutshell Volume 2 Part 9 [a compilation]

Notes:

official source: A Few Problems Solved Part 7

this version: is the printed A Few Problems Solved Part 7, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

Human history is made by the collective urge or collective psychology. In the past the popular concept of history was that a certain king or queen ruled for a certain period and fought a few battles; some they won, others they lost; and they killed others or they were killed themselves. But the modern concept of history is quite different. History these days is not merely the history of monarchs. History also comprises all kinds of people and their psychic urges and psychic movements.

In primitive society men and women enjoyed equal freedom. Subsequently women had greater importance and a social order emerged which can be called both matriarchal and matrilineal. In a later period the importance of physical strength became more important than any other attribute. Obviously, the males having greater physical strength, became more important than the females. This gave rise to the social order which can be called patriarchal and patrilineal. But in this modern age people are experiencing that physical strength is becoming less important than intellectual power. Previously people would apply great physical stamina to operate a hammer, but today the electric hammer is one hundred times more powerful than an iron hammer – an electric hammer operates by turning a simple electric button. This illustrates that the importance of intellect is increasing.

Well, there is now the question of how the awakening of women will take place. Let me say a few words about the future. The awakening of women will bring about equal rights between the sexes. Nobody will be considered superior or inferior. What will be given utmost importance is keenness of intellect and that keen intellect will not necessarily be the exclusive quality of men alone or women alone. Whoever will have keen intellect will gain pre-eminence in society. Of course, in this regard all persons will not be equal.

History is made by collective psychology. The days of the monarchy are gone – in those days the queen or king was the focal point of history, and history was the history of monarchs. In later times history was the history of ministers. Soon a period will come when history will move around common people.

In the days of the monarchy one could hardly think that history could be written excluding kings and queens. Even now, where there is no monarchy, the government houses are called “Rajbhavan” or “royal house”, and people cannot keep themselves free from the illusion of the word “rája”. In one town I noticed a signboard which was “Rájánukúl Háspátál” meaning “Royal Hospital”. In former days, in the Deyani Khan, monarchs and nobles were prominent, but now government employees are prominent, which gave rise to the term “secretariat”. Similarly, among the common people a new awakening will come, a keen intellect and wisdom will emerge, and a new pattern of history will be the result. In fact, a new pattern of history has already started to emerge, and in the future this development will undergo further change.

You should remember that in human society nobody is insignificant, nobody is negligible. Even the life of a 100-year-old lady is valuable. In the universal society she is an important member – she is not to be excluded. We may not be able to make a correct appraisal of her importance and we may wrongly think that she is a burden to society, but this sort of defective thinking displays our ignorance. There is a historical necessity for everything, but we do not bother finding that historical necessity out. Had we bothered, we could ascertain the historical necessity behind every incident, behind every trough and crest of this universe.

If we think deeply and try to trace the significance of different events we shall find that nothing in this universe is useless. Everything is happening with a definite message for the future, with a great potentiality for the future. Nothing in this universe is insignificant, nothing is to be belittled. Atoms and molecules were once considered very small and insignificant, but after the invention of atom bombs people started dreading the same atoms. No one really knows how much potentiality this or that object has. One can get an exact idea of the potentiality of something only after a thorough investigation. In this world everything comes to fulfil a historical necessity. Ananda Marga has also come to fulfil a historical necessity.

When I was a young boy – that was long, long ago – there was large-scale injustice in all walks of social life. In music, literature and cinema there were clear signs of social degeneration. There was widespread exploitation – imperialistic exploitation, social exploitation, economic exploitation – all types of exploitation. The position of women was very bad. Some time ago women were even deprived of their voting rights. In India women had voting rights in the Licchavi republic in Vaishali in Bihar [[Licchavi was the first republic in the world, about 2500 years ago]], but they were not allowed to contest elections. Everywhere there was a sentiment to restrict the prestige of women. In no country were equal rights granted to women by law. Only today have women acquired certain rights through some struggle. Some exploitative males (all males were not exploiters, many of them were quite rational) wanted women to live in an exploited position, and they were not inclined to grant freedom to women. They thought that women were not entitled to liberation or salvation. In their opinion females should serve males. Perhaps in their next life or one or two lifetimes after that, they might be reborn as males and only then attain salvation. Just imagine the audacity and villainy of these males. They invented ways to exploit women by permanently injecting inferiority complexes into their minds. Now all their mischievousness stands exposed. There are many other examples of women’s exploitation. According to the laws of France women were not allowed to ascend the throne. In the days of Manu,[[⁽¹⁾]] husbands would beat their wives with a shoe, but today one would resent it and protest against it.

A fast change in the collective psychology is taking place. In human society the value of intellect is considered much greater than that of physical strength. This intellect is not only with a handful of people, but is in our collective life. Because of the development of intellect, the change in collective psychology will be very comprehensive and very quick.

(1) [[Manu was the author of the Manusmrti, an authoritative collection of social rules, customs and etiquette for Hindus. He lived about two thousand years ago. –Trans.]]

Fight Against All Dogmas – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Social Values and Human Cardinal Principles”
A Few Problems Solved Part 2

Notions of vice and virtue, codes of justice and scriptural texts – which are claimed to be the word of God – have been formulated by different religions to further vested interests. Those who oppose the scriptures or the system they propound are subject to severe punishment. To socialize with a person of a different caste is a great sin and those who commit such sacrilegious acts will be excommunicated. They will have to make atonement according to scriptural decree, and sometimes the magnitude of their penance maybe the cause of their death. If they plead for a milder dose of punishment, the priests express their helplessness: one cannot defy the scriptures!

Those who are ensnared by the scriptures cannot be expected to know the value of human life. It takes millions of years, lives and stages to get a human body. But nobody knows how many invaluable lives have been nipped in the bud, how many innocent lives have been slaughtered at the altar of the scriptures.

Vice and virtue are the outcome of mental perversion under the influence of time, space and person. The mental perversion which is vice in one country or in one age passes for virtue in another country or another age. Thus it is unwise to attach absolute importance to the notion of vice and virtue nurtured by some individuals at a given time. Vice and virtue have their origins either in religious faith or social prejudices, as a result of natural or other causes, and they undergo changes in time, space and person. In ancient India grief-stricken wives mourning the death of their husbands were dragged pitilessly onto the funeral pyre and burnt to death. Those who did this remained unaffected because according to the their scriptures it was a virtuous act. Today, however it is treated as a vice.

These fabricated religious injunctions have been a repeated cause of exploitation. Placing blind faith in the scriptures people used to derive pleasure from cruel human sacrifice. The scriptures also proclaimed that to live the life of a virgin was a vice. Hence, it was not uncommon for a nine year old girl to be forced to marry an old man waiting at the jaws of death. After the death of her old spouse, hymns were chanted to make the young bride believe that she was destined to return to her husband after her own death and had no right to turn a new leaf in this life by marrying again. What a tragic existence for a sentimental woman to have to live a life of austerity to ensure unison with a husband in the life hereafter.

Polygamy, on the other hand, was not forbidden for men. A woman who was married to a man having a number of wives suffered a life of misery due to her co-wives. The folklores or doggerels bear an excellent testimony to this: “Peace will come with my co-wife’s death. Oh what joy! I shall kill my co-wife and adorn my arm with bangles.” Even today within the same social group the cutting remarks of the mother-in-law and the husband’s sisters rob the wife of her zest for life. The story goes that a wife had her rice rationed to one earthen cup full by her mother-in-law. One day, as luck would have it, that measuring cup broke into countless pieces. Oh, what joy the wife felt. But the mother-in-law cruelly remarked, “The small earthen cup has broken, but the big one is left for us. Your joy is in vain, Daughter-in-law, for my hand will now be your measure.” Can there be any greater cruelty than this? Even when supplying the minimum requirements meaness was perpetrated with such cruelty.

The inhuman rules and regulations and tortures inside the house filled a woman’s life with bitterness. Nobody knows how many have wept away sleepless nights having suffered tortures for which no redress is possible. The dogma of the scriptures crushed their emotional feelings, their hopes and aspirations like a steamroller flattening soft clay. Nobody has paid any heed to their sobs and tearful outbursts. The irrational social dictates based on vice and virtue have been a perennial source of injustice for human beings. Humanity has always been hated and trampled.

I repeat that no scripture should gain supremacy by slighting or neglecting humanity.

Fight Against All Dogmas – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Beware of Dogma”
Prout in a Nutshell Part 9

When people are guided by – not guided by, controlled by – dogmas, their dynamism is lost, so they become lifeless. They are worse than dead bodies. So you boys and you girls, you should know that you must never allow any dogma to control you, to make you drift away from your nucleus. Never allow your radius to increase. Always try to decrease your radius. Always try to come in closer and closer proximity to the nucleus of this universe. You may ask, “Baba, what is dogma?” You should remember, you are all educated boys and girls. Dogma is a psychic structure – all ideas are psychic structures – but there must be some flexibility regarding its boundary line.

I think some of you have come in contact with our Prout theory. I think you have gone through it. The fifth fundamental principle of Prout says that the style of utilization should vary according to changes in time, space and person. Didn’t I say this? That is, there is – there lies – scope for flexibility because the human mind won’t tolerate anything rigid. It wants movement, but not only movement, it wants accelerated movement. But what is dogma? Dogma is also an idea, but with rigidity of the boundary line. Dogma won’t allow you to go beyond its periphery of that boundary line. That is, dogma goes against the fundamental spirit of the human mind.

Fight Against All Dogmas – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Liberation of Intellect”
A Few Problems Solved Part 4

Of course, there are a few opportunists whose very wont is to exploit the fellow humans. But they will not confess this openly. Rather by resorting to illogical logic they say that it is a providential decree that a certain percentage of people should remain neglected forever. They are destined to carry on their existence of inhuman torture; and a handful of people are destined to roll in riches and live in plenty and prosperity. This is also dogma. Those who are intelligent as well as righteous should surely protest and carry on a pactless fight against dogma because that which throttles the free intellect of human beings is sure to frustrate their intellectual liberation.

A similar thing happened in social sphere as well. For instance, some people announced that women are not entitled to spiritual salvation. If women want to attain spiritual emancipation they will have to be reborn as men. What an absurd proposition! All are the progeny of Parama Puruśa, some of them are sons, some are daughters.

Can Parama Puruśa ever give any decree that only His sons will be entitled to liberation and salvation and His daughters will not attain it? This is indeed a strange and unnatural proposition; it is sheer villainy. This sort of repulsive logic was injected into human brains by constantly harping on the one theme that women have no right to spiritual salvation; and thus the spontaneous intellectual growth of women was impeded. The liberation of their intellect was curbed, and their spiritual progress and social advancement in many countries was severely hindered.

On one side the malevolent forces are to establish their professed dogmas and on the other hand Parama Puruśa wants the all-round development of human intellect. Hence I call upon you to carry on a ceaseless and pactless fight against dogma. You are sure to be crowned with victory.

Fight Against All Dogmas – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Buddha o Aśt́áḿga Márga”
Ánanda Vacanámrtam Part 15

There are some people who have the opinion that men are especially favoured by Parama Puruśa and that women are not; or that one man is equal to three women. This is dogma. These absurd ideas all originated in dogma. Any intelligent person can easily understand that these propositions are totally hollow and irrational. “The intellect of one man is equal to the intellect of three women” – it is a ridiculous statement. In reality, there may be some cases in which the intellect of one man may be equal only to that of two women. But then there may be other cases where the intellect of one woman may be equal to the intellect of twenty men. Such intelligent women can be found in the world. Or if we speak only of physical weight, then we may find some woman who weighs more than two men. Theoretical statements should not be accepted here.

Again, women covering their faces with burkas – is this rational? You know burkas have but tiny holes to see through, and women have to walk along the path peeping through these holes. This is inhuman and bestial. No civilized society, civilized country or civilized person should accept this kind of decree. These are naked dogmas.

There was a time in India when the ruling class would kidnap women. The burka was introduced throughout northern India, where this particular ruling class had undisputed authority, so that those wicked men could not see the women’s faces.

At that time dogma pervaded not just a few, but all aspects of life. Dogma in the psychic realm thwarts human progress. Dogma has long been rampant in our society, and wherever there is dogma, there cannot be proper conduct, or the development of rational intellect, or the thought of genuine sacrifice.

Two Wings – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Which is the Right Path”
Ánanda Vacanámrtam Part 4

He [Parama Puruśa] is creating each and every thing. There is no need to worry about the man-made distinctions between tall and short, black and white, male and female. Identify your mind with the Cosmic Mind and see whether that pleases Parama Puruśa or not. Do whatever pleases Him.

No father wants to see his child die of starvation or one of his children eating or accumulating more than required. You will have to develop the economic sphere to ensure that these things will never happen. In social life no father would wish to see his widowed daughter forced to dress in an austere fashion, persecuted socially, or debarred from attending social functions. You must not support these things. Rather, you must provide equal opportunities for all.

Parents hate to see their children weep. If they do, they take them on their lap and comfort them with love and affection until their tears stop. You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter. Seeing such mirth and merriment, Parama Puruśa will feel immensely pleased. By giving joy to Parama Puruśa you will feel even more joyful and will feel His close proximity. This is the actual social code. And the actual spiritual code is the one that helps humans move towards Parama Puruśa. Under no circumstances should one create unnecessary controversies. The social code aims at bringing a broad smile to the faces of the progeny of Parama Puruśa. You should all move along this path – you are sure to meet with success.

Two Wings – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “He Who Steals Others’ Sins Is Called Hari”
Ánanda Vacanámrtam Part 8

He [Parama Puruśa] desires the spiritual progress of all. Society may declare that women are not entitled to do certain things and should not enjoy certain rights, but should remain confined within four walls. In this way society lays down different injunctions for different individuals. But Parama Puruśa does not discriminate in this way: His daughters are as worthy of love as His sons. When a father plays with his children he does not differentiate between his son and daughter. He takes both on his lap. Both are treated equally. But today’s society is a villain which continues to exploit women. In the eyes of Parama Puruśa all are equal.

Two Wings – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Adhiká Bheda”
Ánanda Vacanámrtam Part 9

The rights of women were also curbed in the same way [through psycho-economic exploitation]. If one says, “This should not be done. That should not be done. A woman will be censured if she does it, but a man, if he does the same, will not be criticized,” what type of logic is this? The same logic should apply to one and all. If the boys are the sons of Parama Puruśa, then the girls are His daughters, and they are entitled to equal rights. Just as a father takes his son on his lap and dotes over him, similarly, he takes his daughter on his lap and showers his love on her. He certainly does not hold any idea in his mind that he will not love her because she is a girl. So those who say that women are not entitled to spiritual salvation are clearly opportunists. They are social exploiters, they are wicked, they are bad.

Two Wings – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Macropsychic Conation and Micropsychic Longings”
Subháśita Saḿgraha Part 18

You boys and you girls, do you realize why you were born? You were born to do something to please Parama Puruśa. Always move towards Parama Puruśa, through your actions, through your thoughts, through your contemplation: and your goal will be attained, your purpose in coming to this world will be fulfilled. The only duty of human beings is to move along the path of righteousness until they reach the Supreme Entity. Until they touch the sweet feet of the Supreme Entity, they cannot stop their movement. Now, how will they move? By maintaining a proper adjustment with the external world, by rendering maximum service to the external world in all possible ways. Thus the unit entity will move towards Supreme fulfilment, while the hands and feet and mind are fully utilized in service to the external world. You must lift your minds above all feeling of difference: differences among human beings, such as social disparities or economic disparities; differences between humans and other living creatures; and differences between living and non-living creatures. You must move along the path of Neohumanism towards the Supreme Goal, with your mind moving like a subterranean flow. Until that Supreme Goal is reached, you will have to advance tirelessly, ignoring all fatigue and exhaustion. You must reflect in your personal life the very spirit of Caraeveti, caraeveti – “Move ever onwards, move ever onwards.” May you be victorious.

Two Wings – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Social Values and Human Cardinal Principles”
A Few Problems Solved Part 2

It is the duty of society to accord recognition to this right of man. The society has failed to do its duty and that is why life is full of sorrows and sufferings. Nobody can say for certain that no great man would have emerged from among the wayward boys whom we are wont to slight and hate. The woman who has embraced whoredom for the sake of her physical existence might have grown into a noble personality if her agony were appreciated sympathetically and if she were repatriated by society. But since society has nothing to do with the human values, a good number of great personalities are withering away in their embryonic stage. The sadvipras [spiritual moralists] will pick up this neglected humanity and arrange for its revival. To them no sinner is contemptible, no one is a rogue.

Two Wings – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Importance of Society”
A Few Problems Solved Part 3

To eradicate them [regarding psychic afflictions], one must undergo proper psycho-spiritual training so that one’s mind can be properly prepared to fight against adverse circumstances. All responsible members of society will have to do this. Here, whom do I mean? I mean those who have realized that they will have to acquire the requisite power or even more than the requisite power in order to equip themselves for the onerous task before them. Those who do not have the capacity to realize this, those who have understood little, are also our blood brothers and sisters; they, too, are our close relations. So in order to help them, we must acquire a little more strength than necessary. Otherwise we will not be able to help them.

Take the case of India. We are not as developed as we should be. Why? One of the reasons is that we have kept women confined within the walls of their homes, resulting in the progress of only fifty percent of the population – the males. And as only the men are progressing, they will have to carry the load of fifty percent of the population. Thus the speed of progress is reduced. Ideally, women should also move with their own strength and with the same speed as their male counterparts. In the process of movement, if they feel pain in their legs, if they fall on their faces, they should be physically lifted up. But not only women may need assistance: the males may also fall down, and then it will be the duty of women to extend their helping hand to carry the load of their male counterparts. We cannot expect that, in relation to men, the position of women will remain one of subordinated cooperation: it may also be one of coordinated cooperation. The position of males may even be one of subordinated cooperation. Nothing can be said emphatically in this world. The fact is that we must move together in unison with all.

Two Wings – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from “Civilization, Science and Spiritual Progress”
A Few Problems Solved Part 6

What is civilization? The subtle sense of refinement that we come across in the different expressions of life is called civilization.

Let me give you an example. Suppose some guests have arrived at our home. We may address them imperatively, “Come” or we may welcome them by saying, “Please come in.” This polite address by adding the word “please” speaks of civilization or a civilized address, for herein the subtle sense of refinement is evident. The imperative word, “come”, bereft of warmth, only smacks of lack of culture. So we see there are both good and bad sides to culture, but the subtle sense of refinement is the touchstone of civilization. The subtle sense of refinement that we get in culture intrinsically imbibes the human power of discriminative judgement. We may call those human acts We may call those human acts and behaviours “civilized” that give evidence of this discriminative judgement, in a great measure. It is sometimes noticed in certain groups of people that their actions have the support of judgement, and then again in some others that there is an absence of it. If judgement were based merely on this basis, to call the former civilized and the latter half-civilized would not be fair or desirable.

In the Indian social system women have been given a motherly status, but in the practical field they are not given the same amount of prestige. Conversely, in the European society, though motherly status is nil, women certainly enjoy equal rights and prestige in the practical field. Now it is very hard to say which of the two is more civilized. But I would say, the greater the support of judgement in action and behaviour, the better shall be the expression and development of civilization.

Two Wings – Excerpt H

Published in:
The Awakening of Women [a compilation]

Notes:

from “Suppression, Repression and Oppression”
Prout in a Nutshell Part 17

In Sanskrit suppression is called pradamana. Repression occurs whenever you are faced with trouble, whenever you want to express your feelings, or whenever you want to be in an open atmosphere. In Islamic countries, for example, women want to participate in sports and games, but they are prevented. In communist countries there are many people who want to criticize communism, but if they do they will be in trouble and sent to concentration camps. There are also places where people want to sing and dance freely, but if they do they will face difficulty and be punished. In Sanskrit, repression is called avadamana. Repression directly affects the subconscious mind. Gradually the psychic structure is severely damaged, and finally the mind is totally changed. The result is that people are inflicted with a defeatist psychology and an inferiority complex.

Two Wings – Excerpt I

Published in:
The Awakening of Women [a compilation]

Notes:

from “Dogma and Human Intellect”
Ánanda Vacanámrtam Part 14

I want that our boys and girls who are intellectually developed or who want intellectual development should encourage this intellectual progress of human society which will finally help the human society in all types of progress. I hope, you boys and you girls should feel, should realize the utility of intellectual progress.

Two Wings – Excerpt J

Published in:
The Awakening of Women [a compilation]

Notes:

from “Renaissance in All the Strata of Life”
A Few Problems Solved Part 7

Now there is the sex difference. Females are debarred from many socio-political rights. You know, a few hundred years ago they had no voting rights in many countries of the world. Why? They are also human beings – they also have the same rights as men. Renaissance people will have to start a movement for social equality and fight against such inequality based on sexual difference. Are women like cattle, or sacks of cloth that people give as gifts at the time of marriage? Are they slaves to be sold to others? As long as women lacked courage or intellect, they tolerated these things – but what a great humiliation! To submit them to such indignities is far worse than to whip them publicly on the road. Are women simply like bundles of cloth to be sent to the washerman’s house? Women must not be suppressed, and there should not be domination of males in the society. Society should have a cooperative leadership, not a subordinated leadership; there should be a coordinated, cooperative leadership, leadership between males and females. Renaissance people will have to start a movement immediately to fight against all these disparities; otherwise if fifty percent of the population, that is the ladies, remain downtrodden, how can there be all-round progress of human society? So these are all the social duties, the social responsibilities of the Renaissance movement. Renaissance people will have to wage war on these disparities, these inequalities – they will have to be rooted out of the society.

Two Wings – Excerpt K

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Only Cult”
Ánanda Vacanámrtam Part 12

Until recently there was a defective idea in all the corners and amongst all the groups of people on the earth, that males are blessed beings, and not females. In your family life you know, you feel, that the parents cannot have any sense of disparity in their mind regarding their sons and daughters. Both are equally important, both are equally loving. I said my sons and my daughters are just like two hands of mine. They are just like wings of a bird. A bird having one wing cannot fly.

Now the days of those defective ideas are gone. All are equally blessed human beings, and those ideas cherished by those intellectuals, that by dint of one’s intellect, one will get Him, are not only defective but foolish ideas. Similarly, the idea that by dint of actional cult one is to attain Him – this is also a defective idea, because in the realm of actionality all have not got equal status. A weak boy, or say a weak girl, physically weak or mentally weak or even weak in spiritual vitality, has also got the birthright to attain salvation.

First, what is the meaning of salvation? Salvation means becoming one with Him, and each and every child of the Cosmic Father has equal right to sit on His lap. There cannot be any differentiation.

Economic Self-Reliance – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from Discourses on Prout

In society men are in an advantageous position. Due to economic dependence on men, a section of forsaken women is forced to take to the profession of prostitution. When women will enjoy economic independence and equal status in society this practice will cease to exist. Society will have to offer an honourable position to those women who will give up this nasty business and rectify their character. Prostitution is caused by socio-economic factors.

The dowry system is based on two factors: the economic predominance of either side in the society, and the disproportionate number of females or males in society. In Burma women were economically independent, so men had to pay a dowry at their wedding. In the Punjab the number of men was more than the number of women, hence there was no problem of the dowry system and widow marriage. This social injustice can be removed by allowing the economic independence to women and by encouraging inter-caste and international marriages. Such a movement is urgently required at present.

It has become a fashion today to cry for peace. But the preachers of peace propagate the gospel of peace and keep their powder dry. Will their vocal mission be successful? No, never. Peace is a relative term. It is the result of fight.

When the static force becomes predominant there will be peace, which is termed tamoguńii shánti [static peace]. When the sentient force dominates there will also be peace, which is called sáttvikii shánti [sentient peace]. This fight between the static and sentient forces will continue as long as the universe exists. There cannot be any absolute peace in the realm of relativity. Absolute peace may shower down in an individual’s life, but not on the collective body. When individual animation is suspended in Cosmic animation, or when individual aspiration is suspended in Cosmic aspiration, the result is absolute peace. Absolute peace in the collective body means the suspension of the universe, which is an impossibility.

Hence, to cry for peace [avoiding fight] is hypocrisy. The craze for peace may be accepted as a diplomatic policy, but it cannot be accepted as a principle. Fight is the essence of life, and peace can be restored only after fight.

Economic Self-Reliance – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Agrarian Revolution”
A Few Problems Solved Part 2

If modern equipment is used in agriculture, agriculture will not remain labour intensive and people can be utilized in other activities to enhance the development of the country. For this, new arrangements will have to be created. If fewer people work in agricultural cooperatives, there will be substantial savings. Simultaneously, women and children will be freed from related work so they will get scope to develop themselves. In addition, increased mechanization will link the villages to the cities and towns and as a result the standard of living in the villagers will be increased.

Economic Self-Reliance – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Decentralized Economy”
Prout in a Nutshell 21

A rural economy should not depend solely on cottage industries, otherwise the economic welfare of the rural population will be jeopardized. If cottage industries are properly organized, rural women will also get ample scope to earn a decent livelihood. Cooperatives and the local administration will have to take the responsibility of supplying cottage industries with raw materials so that they do not suffer from scarcity.

Economic Self-Reliance – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “South Bengal”
Prout in a Nutshell Part 20

Small-scale cottage industries can be started in every home in South Bengal so that even the women of the farming families can take part in industry. This approach will go a long way toward solving the widespread unemployment problem.

Economic Self-Reliance – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “What Should History Be Like”
A Few Problems Solved Part 4

Every individual or community will advance by virtue of its own inner vitality and assist in the collective fulfilment of the entire humanity. This is the true spirit of history. While writing history we will have to consider the various spheres of human life and ensure that proper directions are given for the development of each sphere. For instance, history should focus upon the prevalent educational system, cultural standards, thoughts and ideas, dress, the social condition of women, the role of women in the social and economic spheres, and the socio-economic conditions of the weak and backward communities of the society of a particular age. If any of these aspects are omitted while writing history, it will be incomplete.

Economic Self-Reliance – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Capitalism in Three Spheres”
A Few Problems Solved Part 9

Psycho-economic exploitation is the latest form of dangerous and all-devouring capitalist exploitation. It is a special type of exploitation which first weakens and paralyses people psychologically in various ways, and then exploits them economically. Some of the methods of psycho-economic exploitation include, first, the suppression of the indigenous language and culture of the local people; secondly, the extensive propagation of pseudo-culture, exemplified by pornographic literature which debases people’s minds and undermines the vitality of the youth; thirdly, the imposition of numerous restrictions on women, forcing them to be economically dependent on men; forthly, an unpsychological educational system with frequent political interference by vested interests; fifthly, the negation of dharma in the name of secularism; sixthly, the Balkanization of society into numerous castes and groups; seventhly, the damaging of society by the use of unnatural and harmful methods of birth control; and eighthly, placing the control over different mass media such as newspapers, radios and television, in the hands of the capitalists. Intellectual exploitation and psycho-economic exploitation are great dangers to the entire humanity today.

To counteract this threat, a powerful popular sentiment should be immediately generated for the liberation of intellect. For this, the first requisite factor is that the intellectuals in society must keep their intellects pure and unblemished. They will have to adjust to the level of the common people, casting aside their inertness and prejudicial notions. They should assist the masses in their development and extend their support to all anti-exploitation movements. This approach will ensure that exploitation is rooted out, the social structure is stabilized and the intellectual horizon of the human mind is expanded. If humanity follows such a path, human society will move forward to a brilliant future with rapid steps.

Economic Self-Reliance – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from “Talks on Prout”
Prout in a Nutshell Part 15

It may be asked, how should the property of a father be distributed among his children? While the Dáyabhága⁽¹⁾ system should be adopted everywhere, the rights of female children have to be safeguarded by giving them equal shares with their brothers so that they may not have to lead a life in penury if they become widowed. However, daughters may only enjoy this property during their lifetimes and they should not have the right of ownership. If they have no children, after they die the property should revert back to their brothers or their brothers’ children.

The universe is our common patrimony. This patrimony has to be managed by the Proutists because others may suffer from selfish sentiments or groupism. To enjoy a right and to enjoy the right of management are not the same thing. Since human beings are mostly followers and not leaders, the right of management should be vested in a select few. In every sphere of life – social, economic, political, etc. – a very few intellectual-cum-intuitional workers should have the right to manage property and to safeguard the rights of others.

Each and every individual has the inborn right to enjoy our common patrimony, the mundane property. Anyone who violates this fundamental law is a vested interest. Nobody should be allowed to go against this patrimony. If anybody does so, they should be cured of their psychic ailments. The process of curing them may be termed dharma yuddha [the war for dharma].

(1) In the Dáyabhága system the heirs’ right of inheritance is subject to the discretion of the father. Another feature of this system is the rights of inheritance for women. For a more detailed discussion of the author’s views on inheritance, see pp. 154-156. –Trans.

Building a Healthy Society – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from A General Guidebook for Táttvikas

Women’s Welfare: The position of the women is most wretched and pitiable in the society. The duty of the táttvikas⁽¹⁾ is to preach the philosophy of the Marga among the womenfolk, to wipe off superstitions, to remove illiteracy, to arrange Dharmacakra [collective meditation] and to raise their standard of living. It is seen that after the death of their husbands, widows have to face economic crisis. Therefore, they should be given chances to earn their own livelihood.⁽²⁾

Superstition is not the only reason behind the dowry system but it has also the economic background. Neither speeches nor removal of superstition will solve this knotty problem, so long as the economic reason exists. The importance of the boy is higher than that of the girl, because the former is an asset highly assessed by the society and the latter is the liability. The dowry system can be removed only when the girls are given opportunities to earn their own livelihood.

Building a Healthy Society – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Ananda Marga: A Revolution”
Táttvika Praveshiká

Not only are the superstitions discarded, but the fundamental principles of some of the existing laws of society, like allegiance to the laws of society and state, take second place. Of primary importance is one’s allegiance to Brahma. Harsh social punishment such as creating outcasts or placing restrictions on widows or women in general in participating in certain social functions, do not find any place in our society. Ananda Marga has formed a society which frames its laws on the basis of common ideals in order to develop the idea of the oneness of all humanity. This society is radically different from any existing society, for it provides a society with a common bond where there is no distinction between class or sex, where no one is declared an outcast or punished without being given the chance for self-reform, and where no laws are framed keeping in view the interests of only a few individuals. In such a society no one is weak or downtrodden and no one is allowed to exploit others. Such a society had been dreamed of and advocated earlier by moralists and idealists, but never before has such a system been achieved, as it has been with Ananda Marga, which combines all the qualities of the different economic classes of the world in one individual. Never has such a system been conceived of by any of the numerous thinkers and lawgivers of the world.

If Ananda Marga is a revolution in the economic and social spheres, it is an even greater revolution in the mental and spiritual spheres.

Building a Healthy Society – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Our Social Treatise”
Ananda Marga Spiritual Philosophy in a Nutshell Part 4

In Ananda Marga, the entire property of the universe is seen as the property of all. In a society imbued with such a common ideal, there is little scope for economic injustice.

Discrimination between men and women also encourages injustice. In human society, there is marked tendency to consider women as being inferior to men. In many parts of the world women are looked upon as mere objects of enjoyment. In some countries, they are even considered unfit for learning spiritual practices. Our Ananda Marga grants equal rights to both men and women. Men and women have equal rights to be married according to the Ananda Marga system. Both men and women are given equal respect in our social system, thus there is no scope for men to be considered as superior to women.

Building a Healthy Society – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Social Psychology”
Táttvika Praveshiká

Lack of security in society leads to the disintegration of society itself. Any society where security against injustice is not provided to people cannot exist long. Lack of security also increases because of indiscipline. If the laws of society are not obeyed social security will not be possible.

The most important requisites for social security therefore, are that there should be no injustice and there should be strict discipline.

No Injustice. If security in society is to be maintained there must be no economic, sexual or racial injustice. Economic injustice is usually the result of lack of appreciation of the dignity of labour. Occupational distinctions in society lead to economic injustice. In Ananda Marga it is laid down that it is better to serve as a sweeper and earn one’s own living rather than be dependent on others for one’s livelihood. If such importance is given to one’s own earning and living many economic injustices will cease to exist. Economic injustice also comes about because of the hording instincts of human beings. People want property only for themselves. If only they felt that property should be shared by others also many economic injustices will not be committed. In our Marga all the property of the universe is considered to be the common property and has to be utilized jointly. This idea leaves hardly any scope for economic injustice.

Another form of injustice in society is discrimination based on sex. Instances of one sex being considered inferior to the other are very common. Women in a sizable area of the world are considered as the private property of men and are meant for their pleasure only. In many so-called advanced countries of the world of the world women do not have the right to vote in the general elections for the government of the country. In other countries women are considered unfit to take part in spiritual practices. In our Ananda Marga both men and women have equal responsibilities. In the manner prescribed for marriage in our Marga both men and women have equal responsibility. In our Ananda Marga there is no bar on women’s entitlement to spiritual practices. Women and men are considered on the same footing and there is no question of men considering themselves superior to women.

Building a Healthy Society – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Social Psychology”
Táttvika Praveshiká

It can thus be seen that an ideal society will come into being only when there is unity, social security and peace. To provide for such a society our Marga has the Supreme Entity as a foundation and common ideal. Unity in our Marga is secured by evolving a caste-less society where capital punishment is prohibited and all people unitedly take part in social functions irrespective of caste, creed, or race. In such a society social injustices due to occupational distinctions, sex or race are not possible. Our Marga further strengthens society by refuting and discouraging all superstitions, whether social, psychic or spiritual, and by providing a systematic and scientific method of spiritual practices and codes for physical, mental and spiritual progress and advancement in an ideal society.

Building a Healthy Society – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Sáphalya Láner Múliibhúta Kárań”
Ánanda Vacanámrtam Part 9

[They say,] Pańd́itá banitá latá – “Pandits, women and creepers cannot stand on their own.” We [Ananda Margis] do not want such things to happen. That is why we do not depend upon the pandits. Regarding women, we can say that our girls are now endeavouring to stand on their own feet. And I hope within a short time that they will stand on their own. I am firmly convinced that they will give the lie to the chronic complaint that women are always dependent on men.

Building a Healthy Society – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from "Society"
Caryácarya Part 2

You should always strive to maintain the honour of women, without considering whether a woman belongs to a particular caste or religion.

Building a Healthy Society – Excerpt H

Published in:
The Awakening of Women [a compilation]

Notes:

from Caryácarya Part 1

1. In the case of arranged marriages, the guardians should not consider the caste or nationality in arranging the marriage, but they must consider the family and the merits and demerits of the bride and bridegroom. The guardians, before fixing the marriage shall seek the opinions of the prospective bride and the bridegroom and proceed accordingly. The guardians should not allow matrimony between persons connected with each other either on the paternal or the maternal side for three generations, ascending or descending.

2. In the case of arranged marriages the guardians should finally meet and ascertain the consent of the bride and bridegroom, and bless them, at least a day before the marriage is solemnized.

3. If the boy and the girl settle their marriage themselves, it is proper for the guardians to give their consent. In case the guardians feel that the consequences of such a marriage may be harmful, they may ask the boy and the girl to reconsider their decision. Even then, if they do not change their opinion, the guardians will give their consent but they will be in no way responsible for such a marriage.

4. Every person should marry if there is not sufficient reason against marriage. A decision for marriage should be taken with full consideration of one’s physical, mental, and financial conditions and environmental circumstances. No one should exert pressure in the matter of marriage. Marriage is not a hindrance to dharma sádhaná; marriage is a dharmic ceremony.

5. Male members of the Marga can marry females outside the Marga, but it will be better to marry a female member of the Marga to a male member of the Marga, as far as possible. If a suitable match is available outside the Marga, the marriage may be solemnized, but efforts should be made to initiate him into the Marga without delay.⁽¹⁾

7. A widow or a woman forsaken by her husband can remarry. A man marrying such a woman will be given a special status in the society. He will have to shoulder the responsibility of bringing up the children of her previous husband.

8. If a woman forsaken by the society desires to lead an honourable life, proper opportunities should be afforded to her. If anyone marries such a woman in the manner prescribed by the Marga, the marriage should be properly respected.

9. Men can prove their manliness by marrying shelterless women. Do not allow at all a woman to lead a shameful life.

10. It is proper not to marry again when one’s wife is alive. But sometimes, due to social or family necessity, more than one marriage can be accepted due. If there is a need of more than one marriage, the clear permission of the wife has to be obtained in the presence of five responsible persons (one of whom should, preferably, be an ácárya/á⁽²⁾). The second marriage will not be permissible without the permission of the wife. These five persons will specifically ascertain the veracity of the statement of the petitioner.

(Social necessity: If at any time the women far outnumber the men, more than one marriage for men will have to be accepted to safeguard social purity. Family necessity: If the wife is a chronic patient and therefore unable to work, or is sterile and there is no hope of her becoming healthy and conceiving a child, the man may marry a second time to maintain the lineage and/or to obtain help in the performance of domestic work.)

11. In Ananda Marga no one will be looked down upon as an illegitimate child. In such circumstances, the parents of the child will be compelled to marry in the prescribed manner, and, if need be, the man will have to agree to more than one marriage. In order to save the prestige of the illegitimate child, permission of the earlier wife before the marriage will not be necessary.

12. The oaths in the Ananda Marga marriage system are such that the question of divorce does not arise; but in very extraordinary circumstances, on charges of characterlessness, irresponsibility, or cruelty, divorce may be accepted. The complainant (man or woman) will appeal to five important responsible persons of the Marga (an ácárya/á preferably being one of them). On being satisfied regarding the validity of the complaint, will allow the complainant six months time for reconsideration. If the petition is still not withdrawn and the reasons for the complaint remain unaltered, divorce will be accepted. In this connection, the procedure for the division of the properties shall be formulated according to the demands of the time.

1. Sons and daughters shall inherit in equal shares the movable and/or immovable properties of their parents. The daughter shall enjoy the immovable property during her lifetime, but shall not have the right to transfer it to others. The property shall revert to her father’s family after her death.

2. The widow shall inherit the entire property of her husband, and the property of her father-in-law and mother-in-law in equal share with her brothers-in-law and sisters-in-law. She shall not have the right to transfer the immovable properties inherited from her husband or parents-in-law. In case she remarries or dies, that immovable property shall devolve to her sons and daughters and in their absence, the descendants of her husband’s brothers. In the absence of her husband’s brothers or their descendants, the widow shall have every right to utilize that property – including the right of transfer – in any way she likes. In case she remarries, she will forfeit the right to that property. In this case, the property will revert to the nearest relation of her father-in-law.

3. In case a widow remarries and keeps the minor children by her previous husband with her, she can look after the paternal properties of those children as their de facto guardian, but in no case shall her new husband (or the children by her new husband) have any claim to that property. If the children by her previous husband desire to remain in their father’s family, the nearest relation of their father shall be entrusted with the charge of looking after the property.

4. The movable and/or immovable properties acquired by a woman herself shall be shared equally by all her sons and daughters (regardless of who their father is). Presents, ornaments, or other materials received during her marriage, or anything movable or immovable offered to her as gifts shall be considered as her self-acquired property.

5. The woman who has divorced her husband shall have no right to his property. The financial burden for the bringing up of the children of that woman rests with their father (and those children are also the inheritors of their paternal property). However she can keep the children by her former husband with her as long as she pleases. At that time also, her divorced husband shall have the financial responsibility to maintain those children. In case a woman remarries and wants to keep the children by her previous husband with her, whether she can do so depends on whether or not the previous husband gives permission. In the event that the previous husband agrees to her being the custodian of his children after her remarriage, he will not be financially liable for the maintenance of the children.

6. The property of one family usually shall not pass to the family of the married daughter except by will or by gift. But if the daughter has no brother or his descendants, she shall have the absolute right to that property including the right of transfer. After her demise, her sons and daughters will inherit the self-acquired property of their mother.

7. The property of an unmarried person or childless couple shall pass on to their nearest relation(s).

8. If necessary, you will amend the system of inheritance according to the demands of the age.

Men and women are human beings having equal dignity. As the physical strength of the woman is less than that of the man, the latter should always endeavour to save the prestige of women. As the mother of man, the woman can claim this right. Special attention should be paid to the comforts of women in festivals, spiritual conferences or other occasions.

When necessary, men and women can mix together, sit next to one another and participate in meetings and conferences, but they should not engage in gossip as its results are not beneficial. It should be remembered that a woman’s friend is a woman and a man’s is a man. The more the distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.

It is most proper to address women not related to one’s family as “mother”. But where such an address is sounds unpleasant to the ears, one should use words like “sister”, “daughter” and the like. Unrelated men and women should not touch each other, except during illness or in special circumstances (during salutation, administering medical care, etc.)

Except for professional actors and actresses, men and women should not jointly participate in theatrical performances. Although in special circumstances, this rule may be relaxed for faultless characters with the permission of a purodhá.⁽³⁾

An ácárya/á and a purodhá cannot actively participate in any acting; but individually, they can cultivate the fine arts. An ácárya/á can even act in special cases or in special dramas with the permission of a purodhá.

You should wear dress according to your own preference and convenience. It is proper to always wear clean clothes so that others do not unnecessarily form a poor impression about you.

While going out of their house, women should wear simple and decent clothes and cover their bodies properly. Dress norms for women may be slightly relaxed during festivals, or when they are accompanied by male guardians, or when good security arrangements have been made. The same norms apply to the wearing of ornaments also.

Where appropriate, women should take the responsibility of weaving, sewing, cattle-rearing and light agricultural work. Generally it is desirable for women to earn an honest livelihood remaining at home. If it is not possible to maintain the family in this way, women may find employment in more physically strenuous work like government service, business, etc. outside the home. No one should be conservative or superstitious in this regard.

There are no restrictions for widows regarding food, ornaments, clothes and attending auspicious ceremonies. No rigorous rules or regulations concerning fasting should be imposed on them because of their widowhood. However, if a widow voluntarily follows dietary restrictions to enhance her spiritual practices, that is a different matter.

(1) For the reason that, in many countries in the world, it is more difficult for a woman to maintain her spriritual practices in a non-supportive enviroment. –Trans.

(2) Male (ácárya) or female (ácáryá) spiritual teachers of Ananda Marga. –Trans.

Can Women Attain Salvation?

Published in:
Ánanda Vacanámrtam Part 3
The Awakening of Women [a compilation]

Notes:

This is Discourse 60 of the Ánanda Vacanámrtam series.

Recently a knotty problem was placed before me. The problem or the question may be knotty but the reply is very simple. The question was whether ladies are entitled to get salvation or emancipation.

Recently I told you that in Tantra it has been said Dehabhrt mukto bhavati nátra saḿshayah. The minimum qualification for acquiring self-knowledge is that a person should have a human body. This is the minimum qualification. It has not been mentioned here whether that spiritual aspirant should be a male or a female. From this it is clear that both are equally entitled to get salvation.

It is a fact that in almost all the scriptures and their notes and commentaries, it has been said in unambiguous language that women are not entitled to get salvation. But the decision, or the ideology, or the judgement of Ananda Marga is quite different. In our opinion, and also in my opinion, both are equally entitled to get salvation or emancipation. I support no distinction between males and females. Our common sense says that among all the kośas of human existence, that is, annamaya kośa, kámamaya kośa,⁽¹⁾ and all the kośas, the difference between male and female lies in the lower two kośas: annamaya kośa and kámamaya kośa; the kośas which are closely associated with the body. In all other remaining kośas the sex-difference does not arise. And all the subtler tastes, all other subtler experiments and experiences of human existence are in the higher kośas and not in the two lower kośas which are closely associated with the physical body.

The paternal feeling remains unchanged whether the child is a male child or a female child. Similarly, for Parama Puruśa, all males are His sons and all females are His daughters. Then why should He encourage any differentiation? When salvation, or the doors of salvation, are open to males, the doors of salvation and emancipation are also open to His daughters. Why not? Logic demands this.

Those vested interests, or those who had vested interests in the realm of religion, not spirituality, used to say that salvation is only for males. They perpetrated their exploitation over females for an indefinite period. This was the psychology. They were guided by this psychology. That is why they used to say that salvation and emancipation are for males only.

Now, the entire universe is His creation. Rather, it will be more correct to say that the entire universe is the metamorphosed form of Parama Puruśa. I remember that I told you once that we have no faith in “avatár-ism”. At the same time we say that each and every particle of creation is His avatára [divine incarnation]. You are all His avatáras, not only males but females also.

Tvaḿ strii tvaḿ pumánasi
Tvaḿ kumára uta vá kumárii
Tvaḿ jiirńadań d́ena vancayasi
Tvaḿ játo bhavasi vishvatomukhah

“You are in the form of women. You are in the form of men. You are in the form of girls. You are in the form of boys. You move along the road in the guise of an old man with a stick in Your hands, and as soon as You create Yourself, You become all seeing, omniscient, omnipotent.” You are all His avatáras because you are “descents”⁽²⁾ of the Supreme Entity, the “coming down” of the Supreme Entity. You are all avatáras. He has transformed, He has metamorphosed, Himself into all the forms, so many forms, innumerable forms, and not only males, females also.

Each and every entity, all the entities, big or small, are entitled to enjoy that supreme stance of salvation. Those who are not in human forms cannot do sádhaná, but they can, by His Grace, by His Bliss, attain salvation. Even an insect can attain salvation if so desired by Him. It is a fact that an insect cannot do sádhaná because its body is not that of a human being, but it also can attain salvation if so desired by Him. And those scripture-holders who say that women cannot attain salvation have got no right to do so. It is nothing but audacity on their part to say such things.

(1) Kośas are layers of mind. Annamaya kośa is the outermost layer – the body. Kámamaya kośa is the next layer – the waking or conscious mind. –Trans.

An Equal Birthright

Published in:
Ánanda Vacanámrtam Part 6
The Awakening of Women [a compilation]
Discourses on Tantra Volume Two [a compilation]

Notes:

This is Discourse 126 of the Ánanda Vacanámrtam series.

A few months back a very knotty question was placed before me. The question was knotty, no doubt, but the reply was not at all knotty. The reply was very simple. The question concerned the fact that almost all the scriptures of the past said that women are not eligible for salvation. Almost all the scriptures of almost all the so-called faiths said that before the attainment of salvation, women will have to come back in male framework. And those other faiths where there is no scope for rebirth, said that women will have to wait for the final day of judgment, that is, doomsday, before they can get or expect any salvation.

Certainly it was a knotty problem, rather, a knotty question. But according to Ananda Marga, women have equal rights in each and every sphere, so why shouldn’t they also have the right to attain salvation? You see, boys and girls are just like the two hands of the father. The father loves the little girl as much as he loves the little boy. And would the father want his boy to attain supreme bliss and his girl to burn in the fire of hell? Certainly not. If one says this, one is not doing justice to the Supreme Father. To say this is bad, extremely bad.

Párvatii asked Lord Shiva, “O Lord, what is the minimum qualification for becoming a spiritual aspirant?” You know, for each and every job in the newspaper advertisement column, it will say, “The minimum qualification is this or that.” So Párvatii’s question was, “What is the minimum qualification for becoming a spiritual aspirant?” Párvatii’s question was a healthy one, no doubt, a very healthy question. And the following reply was given by Shiva, I think about seven thousand years ago when He was here in India (but the question was not placed before Shiva in English):

Átmajiṋánamidaḿ Devi paraḿ mokśaeka sádhanam;
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

[Self-knowledge is the greatest means to attain salvation. People are born as human beings due to their past good saḿskáras, but to attain non-qualified liberation they will have to attain self-knowledge.]

To attain salvation one is to know oneself; that is, knowledge, the projection of the knowing faculty, should not be outside, it should be inside. Inwardly-projected actional expression is átmajiṋánam, and outwardly-projected actional expression is aparajiṋánam. One should acquire átmajiṋánam, that is, one should have inwardly-projected actional manifestations. And this is the route, this is the way, this is the path of salvation.

And who is to acquire this átmajiṋánam and finally attain salvation? Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát. By passing through so many frameworks of so many animals and so many other beings, one acquires the human framework, one gets the human structure. And when one gets the human structure, one becomes eligible for self-knowledge, átmajiṋánam. And by dint of acquiring that átmajiṋánam, one attains salvation. So Shiva’s reply is that the minimum qualification for getting salvation, for doing sádhaná, is just a human structure. He never said that it should be a male structure, that it should be the body of a male. He said it should be the body of a human being. The question was raised by an honourable woman, Párvatii, and Shiva’s reply satisfied her very much. About seven thousand years ago this was said by Shiva. So as per Tantra, women have an equal right to attain salvation, and there has been no differentiation made by Shiva in this respect.

Paritráńáya sádhúnám vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.

[I incarnate Myself in this world from age to age for the protection of the virtuous, the destruction of the wicked, and the restoration of dharma.]

“Just to save the right-thinking people” – Paritráńáya sádhunám – “just to save the, for the paritráńa of the, sádhus”.

What is the meaning of paritráńa and what is the meaning of sádhu? Sádhu means:

Pránáh yathátmano’bhiiśt́ah bhútánám api te tathá;
Átmaopamyena bhutánáḿ dayáḿ kurvanti sádhavah.

[Just as one’s own life is precious to oneself, the lives of other created beings are precious to those beings; so those who are really virtuous treat other beings as they would themselves.]

For each and every living being, one’s personal life is very dear, very costly. Each living being has love for their own life. A man who, knowing this fact, realizing this fact, loves others as he loves himself, is called a sádhu. A man should not be carnivorous, like cats, dogs and tigers. A man must not eat meat but must love each and every living being as he loves himself. Such a man is called sádhu. Such a man – here “man” is in the common gender, not the male gender – may be a male, or may be a female. You know, “man” is not only masculine gender, “man” is common gender also. “Man is mortal” – here “man” means both male and female.

Now, Paritráńáya sádhúnám. Krśńa said, “Just to save these sádhus” (sádhu means one who loves others as he/she loves himself/herself⁽¹⁾) – “for their paritráńa – ”

(Tráńa means “to save”. Tráńa means “relief work”, which as you know is called tráńa kárya in Sanskrit. What’s the difference between tráńa and paritráńa? Here Krśńa says, Paritráńáya sádhúńám. Paritráńa means “saving permanently”. Suppose you have saved a person from some danger: if that saving is of a temporary nature, it is tráńa. During flood and famines you do tráńa work. You do not help people permanently, but give them temporary relief, so it is tráńa. But when permanent relief is given, when people are saved from the attacks of demons permanently, then it is called paritráńa. When one is freed from all the worldly fetters, it is permanent relief. And this permanent relief is for sádhus. Sádhu includes both males and females. Thus Krśńa supports Shiva.)

Paritráńáya sádhúńám vinásháya ca duśkrtám. “For the annihilation of, for the destruction of, duśkrtám” (duśkrtám means “antisocial elements”)… dharmasaḿsthápanártháya. Krśńa does as He does for what, what is the purpose? For the saḿsthápana of dharma. Sthápana means placing an entity in its right position. Suppose dharma is in its right position. Due to many factors, it may become degraded. This degradation is called gláni. If it is placed back in its right position, where it was and where it should be, this is called sthápana. But here Krśńa says, saḿsthápana, that is, “placing it in its proper position and making proper arrangement to keep it in its proper position”. Dharma saḿsthápanártháya sambhavámi yuge yuge – “I come here again and again.”

Here Lord Krśńa never says that women have no right to attain salvation. So on behalf of the philosophy of Ananda Marga, and also on behalf of the cult of Tantra, I hereby announce that males and females, who are the boys and girls of Parama Puruśa, the sons and daughters of Parama Puruśa, have an equal birthright to attain salvation. Those who say that women are not entitled to the same are antisocial elements. They represent vested interests.

(1) The author’s spoken words here were, “he oblique she loves himself oblique herself”. –Eds.

The Place of Women in the Spiritual World

Published in:
Ánanda Vacanámrtam Part 7
The Awakening of Women [a compilation]

Notes:

This is Discourse 142 of the Ánanda Vacanámrtam series.

Some time ago, I said many people incorrectly believe that only men can attain success in the spiritual world. They say that although women may make some progress in the spiritual sphere, they will have to come down to earth in the form of males to attain final salvation.

I said that this is an absurd and irrational idea as women are the children of God just like their male counterparts. Could any father want his sons to prosper in all ways while his daughters remain backward? Certainly he would not and could not want such a thing. Not only do parents take their sons on their laps and play with them; they do the same with their daughters. Sometimes they even have more affection for their daughters, thinking, “They won’t be with us much longer. They’ll be getting married soon and will move in with their husbands, so let us give them more love and affection. After all, we are not sure how well they will be treated by their mothers-in-law.” Some parents expect their sons to support the entire family once they have grown up and started earning money. Even though they have no such expectations for their daughters, they still love them dearly. Their love is deep and sincere.

On what basis, therefore, is the argument propounded that women will not attain salvation, whereas men will? It is a totally irrational idea. Why was such an idea propagated at all? The reason is that so-called religion, which arose wherever capitalism permeated every sphere of life, was in the hands of opportunists with their own vested interests. In order to subjugate women, it was proclaimed that they were not entitled to attain salvation. After repeatedly hearing this, women developed an inferiority complex, became men’s slaves and were reduced to the status of maid-servants. This absurd idea was propagated with the sole intention of exploiting women. But when human civilization first sprouted, these things were unknown, as women were totally free. From a study of Bengali history, we learn that there was equality between men and women. They would hunt together; and the women would sometimes carry the slaughtered animals from the forest. Women were equally free in all respects. But later, when the so-called civilization spread, it was obsessed with the psychology of cunningness; the exploiters’ psychology gripped it, and women were made captives.

In the early stages of spiritual education when human beings were first taught the concept of dharma, many enlightened sages, both male and female, were born. In those days, both men and women made equal contributions to the world of spirituality: Vashiśt́ha, Vishvámitra and Yájiṋávalkya were among the illustrious men; and Maetreyii, Gargii and Madálasá, among the illustrious women. They were equal in all respects and greatly enriched the world of spirituality with their teachings.

Gargii was born many years ago. Once, in the royal court of King Janaka, she challenged Yájiṋávalkya to a debate on the spiritual scriptures. Yájiṋávalkya found it difficult to answer her poignant questions and was soon on the point of being defeated by her. Utterly frustrated, he said, “Gargii, if you don’t stop now, your tongue will drop off.” Gargii was compelled to shut her mouth. Unable to beat Gargii in the debate, Yájiṋávalkya misused his powers to force her to stop.

One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection.⁽¹⁾ It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?” His wife replied, “Let me see I’d like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted. Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?” Maetreyii remained silent. Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?” Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmother’s day, another one in my mother’s day and yet another in the present day. No design is permanent forever. It’s nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?” Yájiṋávalkya then asked, “Please tell me what you would really like.” “If you can,” she replied, “please give me that thing which will remain with me permanently, which I’ll be able to preserve forever, which will establish me in immortality. I don’t want anything else.” Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.

No one should be foolish enough to think that women did not practice yoga in the past. You girls should always remember that if anyone underestimates you, or looks upon you as inferior, you should give a very blunt reply.

Madálasá, who was a so-called rakśasii [a name contemptuously given by the Aryans to the indigenous people of India] was married to Citrasena, the king of the Gandharvas. In their marriage contract it was agreed that Madálasá, and not the king, would be responsible for the education of their children. Madálasá always maintained that women are more spiritually inclined and devoted than men and are therefore more capable of properly educating their children. With this idea in mind I told one of the members of our WWD [Women’s Welfare Department] to launch a movement promoting women as primary school teachers. So, according to the marriage contract, and with the king’s consent, Madálasá started teaching the first child. As soon as he was seven years old, he became an ardent spiritualist and went to the mountains to live the life of a yogi. Following his departure, Madálasá promptly started educating the second child. The king became angry, fearful that all his children would embrace a spiritual life due to Madálasá’s unusual education. There was nothing he could do, however, since he feared Madálasá. Not only was she the most beautiful woman in the world, she was also highly educated. He was therefore unable to oppose her to her face. Moreover, she was a rákśasii, and he was frightened that she might even devour him! The second son also became a sannyásii [renunciant] in due course.

According to historical records, Madálasá’s children were the first to embrace missionary life and take the vow of sannyásii-hood in order to serve humanity. Prior to that, there were sannyásiis, no doubt, but they dressed themselves as sadhus more to enjoy delicious gifts of laddu [sweet balls], pu lau [fried rice dish] and malpoá [a type of sweet] than to render any service. Madálasá’s sons were very different since they became sannyásis to serve the suffering humanity as ideal missionaries. Everyone praised them, saying that they had never seen such ideal yogis. This was due to Madálasá’s unique education. The third son also followed in the footsteps of his elder brothers. One day, Madálasá was putting her fourth child, a three-month-old baby, to sleep with the following lullaby:

Shúddho’si buddo’si niraiṋjano’si saḿsára ḿayá parivarpito’si.
Saḿsára svapnaḿ tyaja mohanidráḿ Madálasollápam uváca putram.

“Dear son, although you are but a child in a small human frame, you are the veritable expression of the Supreme Consciousness. You are an ever-holy, ever-enlightened entity. As long as you think that you are only a small child, you are spiritually ignorant, but when you realize that you are a part of that Supreme Entity, you become that Supreme Entity, you become spotless (niraiṋjano’si).” The mistakes that people make, the crimes and sins they commit, leave a mark imprinted on their minds which remains as a saḿskará. This spot or mark is called aiṋjana in Sanskrit. Aiṋjana also means a kind of black mark which is used to decorate the eye. “My dear child, there is no black spot in your mind. You are spotless. You are unassailed by any kind of sin.” Saḿsára ḿayá parivarpito’si: “You are beyond the spell of the illusory Máyá of this mundane world. You are the embodiment of the pure and unblemished self.” Saḿsára svapnaḿ tyaja mohanidrám: “What is this world after all? Human beings think this world is real, but to the Absolute Entity it is only a mere dream, having no real existence. That is why I tell you to break the spell of illusion which makes you dream about all the attachments of this world.” Madálasallopam uváca putraḿ: “This is how Madálasá teaches her son.”

While she was teaching her son in this way, the king, beside himself with anger, came and accused her of having wrongly educated their children. They both started to quarrel, and Madálasá said in protest, “Don’t you remember our marriage contract? I was the one entrusted with the education of our children. Now that you have broken the contract, I will no longer remain with you.” And she left him. The story goes that soon after she drowned herself in the River Ganges. The king was determined to give his fourth child a good education. By the way, do you know what name he gave to his son? He called him “Alarka”. What better proof of his ignorance could you ask for? In Sanskrit, alarka means “mad dog”! Due to the king’s faulty education, Alarka became wicked in all respects.

As depicted in many stories, soon after Alarka became king, his kingdom was attacked by a neighbouring king. Alarka was defeated in battle and forced to leave his kingdom. Utterly dejected, he suddenly remembered that on the eve of her departure, his mother had given him a ring and advised him to break it open if ever he found himself in great danger, as it would provide good advice for him. Alarka thought that this was the best time for him to break open the ring. Inside he found a small piece of paper on which several instructions were written: “Give up all sorts of company. If you are unable to do that, then only keep the company of good people. Give up all sorts of desires. If you are unable to do that, then cherish only one desire: the desire for salvation.” Then Alarka decided to give up everything and go out in search of an ideal. His quest brought him to Vakreshvra, in the west of Birbhum district [in the presentday West Bengal, India] where the great sage Aśt́ávakra was doing penance. There are some hot springs there. Alarka, seeking advice, asked the sage a number of questions. On the basis of Alarka’s questions and Aśt́ávakra’s answers, a part of Rájá Yoga was evolved which is known as Aśt́ávakra Samhitá.

Later, when Alarka’s reputation as a great yogi had spread far and wide, the conquering king requested him to take back his kingdom. I have already said that Madálasa’s sons were the first sannyásis to embrace missionary life and serve the common people. “Alarka, come and take back your throne,” said the king. “No,” replied Alarka, “I’m too busy now as I have to propagate dharma in the world. I am bound to serve the society and thus have no time to look after the affairs of the royal administration.” This is the story of Madálasá.

There is no plausible proof that women were spiritually undeveloped in the past. On the contrary, they were greatly advanced. Moreover, it is seen in various artistic and literary depictions that women were not undeveloped in any age. To say something like that is a downright falsehood. In the days of Buddha, many women were also highly evolved, and there is no reason whatsoever to suppose that women are any less developed in this modern age. It is a fact, however, that women’s rights were curtailed in many ways in the past and that amends should be made for that. In Ananda Marga we have done this by giving women equal rights. We hope that women will also advance along the spiritual path with the same speed as their male counterparts. I do not find any justifiable reason why women should lag behind in this age.

(1) To attend to someone is called shushrúśá in Sanskrit. There is some difference between the terms sevá and shushrúśá. The latter is derived from the root verb shru + san + tai and literally means “the desire to hear”. A nurse will normally ask a patient, “Hello, how do you feel today? Are you in any pain?” The nurse will then treat him or her according to the answers given. In order to render good service, one must know what is troubling the patient, and hence the term shushrúśá.

Bhaerava and Bhaeravii

Published in:
Ánanda Vacanámrtam Part 7
The Awakening of Women [a compilation]
Discourses on Tantra Volume Two [a compilation]

Notes:

This is Discourse 143 of the Ánanda Vacanámrtam series.

Today I will relate to you an episode of Tantric history – an episode which has almost been lost. I think you all know that Sadáshiva was the first Tantric Mahákaola on this planet. His mission was Kurvantu vishvaḿ Tántrikam – “To get the whole universe initiated into the Tantric cult”. To become a Tantric means to fight directly against the opposing forces and obstacles on the path of progress and to preach the lofty gospels of universal humanism. That human beings are the greatest of all living beings is to be proven in action, not in mere words or theoretical moral principles.

In that early phase of human civilization, there were more rifts and clashes among the different clans and tribes than there are today. It was therefore safer for human beings to live on hills. Later, with the development of civilization, they moved down to the plains and settled in woods and forests. But in those early days, they would sleep in hill-caves after blocking the entrances with big rocks. Fire had not yet been discovered, so they could not protect themselves by burning fires around their encampments in the caves and forests. Fire was discovered much later.

The hills on which people used to live were called gotras in Vedic Sanskrit. So if a person called Ráma lived on a certain hill, the hill was called “Rámagotra”. Similarly, the hill where Shyáma lived was known as “Shyámagotra”, and all the people who lived on it belonged to that gotra. This was the system followed in that early period of social development. Prior to that [patriarchal system], each hill was ruled by a gotramátá, or clan mother. The clan members would all obey her and would introduce themselves by her name; and likewise the hill itself would be named after that matriarch. These days this system has evolved into a dogmatic clan or caste system.

So each hill was named after its sage. If Maharśi Káshyapa [The Great Sage Káshyapa] was the leader of a hill clan, that clan was called Káshyapagotra. If Maharśi Bharadvája was the leader, it was called Bharadvájagotra. Thus, the early matriarchal system was followed by a patriarchal system of leadership.

Those people who lived on the same hill under a common patriarch lived just like brothers and sisters. However, they considered the members of other hill communities to be their deadly enemies. And since all on one hill were brothers and sisters, they could not marry among themselves. So what would they do in order to marry? One clan would defeat a neighbouring clan in battle, and they would forcibly drag the vanquished women, with hands bound, back to their own hill for a life of domestic servitude. The males of the defeated clan were utilized as slaves.

Even to this day, there is a custom whereby the mother asks her son on the eve of his marriage, “Where are you going?” He replies, “I’m going to bring you a maid-servant.” It comes from those days when the victorious clan would drag the defeated women back to its own hill. Not only that – to bind someone you need a rope or a chain ([now] called a gánt́chaŕá).⁽¹⁾ The women would be brought back in those days with chains on their wrists, otherwise they might run away. The iron bangle that a married woman wears today is a symbol of that early servitude. In those days women also fought in battle, and were often hit on the head and severely injured. A small vermilion mark then came to represent the blood streaming from their cracked heads. But today a woman must wear that vermilion mark if she is to be recognized as married. This is quite different from the original idea. Actually these are all just different dogmas.

In Ananda Marga I have said that those who wish to use vermilion as a decorative mark may do so. Some women like to wear plastic bangles, others like to wear iron ones. I am not going to object to the use of these ornaments. Similarly, if someone uses vermilion on the forehead I have nothing to say against it, because that, too, is a matter of decoration. Those who like to use vermilion may do so. I hope, however, that the original reason for the use of vermilion is clear.

So even today women bear the mark of servitude by wearing iron bangles on their wrists, thus giving the impression that they have been vanquished; they still use the vermilion which originally symbolized bloodshed; they still tie the gánt́chaŕá after marriage, which symbolizes their being forcibly carried away; and the bridegroom still often says to his mother on the eve of his departure for the marriage, “I’m going to bring you a maid-servant.” How absurd! No one is anyone’s servant. The system of slavery was abolished long ago. You should oppose these dogmatic beliefs. They are very objectionable. You should understand the history behind them, and then do the right thing.

There were three main ethnic groups in India in those days: Austric, Mongolian,⁽²⁾ and Negroid. In [East] India they all mingled into one. The dark-complexioned non-Aryan Austrics were the original people of India, and thus there is Austric blood in most of the present population of India. The Bengalees, being a mixture of these three groups, evolved in a particular way and developed a particular psychology. They have developed certain morphological characteristics from which one can easily deduce that they are Bengali. Their physical appearance and nature are a result of a special type of blood mixture. Those groups which have mixed blood are generally very intelligent, and the Bengali people are no exception. Besides being intelligent, they have other marked psychological traits which characterize them as Bengalees: they are sports fanatics, even those who do not play any sport themselves, and they are equally mad for open-air theatre and established theatre. These psychological traits result from the integration of the different racial groups.

In the days of Shiva, three ethnic groups intermingled. One was the Austric group, the black non-Aryan people; the second was the Mongolian group who came to India from the north, that is from Tibet and China; and the third was the fair-complexioned Aryan group which entered India from the west. The Aryans are further divided into three groups. The Aryans of the far north are Nordic. Their complexion is reddish-white, their hair is reddish and the irises of their eyes are brown, which is to say also reddish. The second group, the Alpine group, have bluish hair, bluish irises and a pinkish-white complexion. The third group, the Mediterranean group, have a milky-white complexion, black hair and blackish irises. The Aryans who settled in India came mostly from this Mediterranean group, and converged, as mentioned, with the Mongolians from the north [and with the Austrics].

There was a general disharmony among these three groups that had converged in India, expressed in numerous feuds and clashes among the various hill clans. In those days, a war party would ride fully armed to a rival hill to bring a woman back by force. Even today, in certain parts of India, the bridegroom and his party act this out as a marriage ritual by riding on horseback fully armed to the marriage ceremony and staging a mock battle. The leader of the group, that is the bridegroom, is called bara, which in Sanskrit means “best of the lot”, because on that day he is the most important man.

This predominantly racial conflict among the different hill clans was raging fiercely during the period of Lord Shiva. Shiva worked hard to cultivate a perfect friendship among the three warring groups. He knew that in the absence of such a friendship, the future of humanity was dark. Just as Krśńa wanted to unite all the people of the then India and create a Mahábhárata [Great India], similarly, Shiva wanted to unite the three warring groups. He thought that his lofty spiritual cult and ideology and his unique school of medicine would not be properly conveyed to future generations if the people continued their racial battles.

Those were also the days of polygamy. Shiva himself had three wives – Párvatii, an Aryan girl; Kálii, an Austrico-Dravidian girl; and Gauṋgá, a Mongolian girl. He hoped these marriages would restore the spirit of friendship among the three races. With the help of his three wives, he propagated the gospels of dharma and the practices of Tantra. It was a great advantage for Shiva that he was accepted as a god equally by the Aryans, the Mongolo-Tibetans and the Austrics. Much later, even the Buddhists and the Jains accepted him as their god, because Shiva wanted to bring about a blending of the human race. This is the same Shiva who was known among Buddhists as Bat́uka Bhaerava. From “Bat́uka” come words such as “Buŕo”, “Baŕuyá”, “Buŕa”, “Boŕá” [all applied to Shiva] and “Buŕoshiva”.

In many cities and towns of Bengal you will come across [the place name] Buŕoshivatalá. Buŕoshiva was the Shiva of the Buddhists. In Calcutta, the area around Buŕoshivatalá became known as Buŕo Bájár [bájár = “bazaar”, “market”]. Many people from Marwar settled there and it became a prosperous market, but it became wrongly pronounced “Baŕa Bájár” [“Big Market”]. In fact, originally it was not a big market. Of course, there are Baŕa Bájárs in many cities, but this Baŕa Bájár in Calcutta was not named because it was a “big market”; rather it was the market area surrounding the Buŕoshiva temple.

Later Shiva felt that there should be proper media to propagate the grand and lofty ideals He was teaching. Tomár patáká yáre dáo táre bahibáre dáo shakti [“Give strength to the person to whom you give the flag to carry”]. Otherwise who would be able to carry forth so much knowledge, wisdom, intellect, and such a deep spiritual cult? Incompetent people cannot be expected to carry the legacy of anything. If I teach something to an incompetent or undesirable person, it will bear no fruit, it will get wasted. A heron can never learn to speak like a mynah bird, no matter how much it is trained. The incompetent person is just like the heron. What did Shiva do about this?

Párvatii had a son called Bhaerava, and Kálii a daughter named Bhaeravii. Shiva first taught Bhaerava Tantra sádhaná, or kápálika sádhaná (the Tantric sádhaná which utilizes the human skull); and the táńd́ava dance. Since then all those people who have learned the Tantric practices have also been called Bhaerava, they all introduce themselves by the name Bhaerava. They lose their individual names such as Ráma, Shyáma, Tom or Dick, and automatically become a part of Shivagotra [the Family of Shiva].

Shiva proclaimed, “You are all mine. Whatever hill you live on you are still my own. I will think well of you. I will think about your collective welfare. I will work for your collective well-being. Come one and all to me safely and fearlessly and tell me your needs. I will help you. Átmagotraḿ parityajya Shivagotraḿ pravishatu [‘Leave your own gotra and enter Shivagotra’].”

Whoever is a spiritualist has left his or her own gotra and has entered the Shivagotra. In Ananda Marga also, separate gotras are not recognized. All belong to Shivagotra. I have only stated that at the time of marriage the bride and bridegroom should not have any direct relationship three generations above and three generations below.⁽³⁾ If this condition is not met, the marriage should not be solemnized.

Ananda Margis have no caste or gotra. I have said before also that the division of humanity into Káshyapagotra, Bharadvájagotra, etc., is nonsensical. This is just to mislead people. If we look back in [anthropology] we will see that the forefathers of the present-day humans were apes or ape-men. So if people are very particular about their gotras, I will say to their faces, “Boys and girls! You belong to the ape gotra.”

We have all descended from our common ancestors, the apes. The same is true in relation to the castes. [One might try to argue that] the forefathers of the Bráhmańas were the ape-Bráhmańas and the forefathers of the Kśatriyas were the ape-Kśatriyas; but that just isn’t so. As apes do not have any particular caste, the present-day caste differences are all hypocrisy and maliciousness. You should remove even the least vestige of these nonsensical notions. You must not give credence to such things.

So Shiva taught Bhaerava. Then He thought: “If I teach this only to my son; that is, if my son alone knows this secret spiritual cult, this great asset for humanity, and my daughter remains ignorant, then fifty per cent of the society will remain a burden for the other fifty per cent; that is, the women will remain a burden for the men, and the movement of the men also will be greatly impeded.” Even in those days, seven thousand years ago, Shiva thought in this way. “If I only give the strength and responsibility to carry the burden to my son, Bhaerava, that will not be good. I will also have to give some of the responsibility to my daughter, Bhaeravii.” And that is what He did. And since that day, any woman practising Tantra is known as Bhaeravii.

His other wife, Gauṋgá, had a son called Kárttikeya, but he was more of a dandy. Even though he wished to, he did not have the moral courage to practice Tantra. The practice of Tantra requires a little courage – it is not for cowards. (Some people say that Kárttikeya was known as Devasenápati and was a general of the gods [deva means “god” and senápati means “military general”], but the fact of the matter is different. Kárttikeya’s wife was called Devásená, and so he was Devásená’s pati [husband], or Devásenápati. You should remove this common misunderstanding. If people say that Kárttikeya was the general of the gods, they are wrong.) Gauṋgá was a little sad that the son of one of her co-wives and the daughter of her other co-wife were taught the practice of Tantra while her own son turned out bad. To console her and help her forget her sadness, Shiva gave her extra love and affection. This did not please his other wives, Párvatii and Kálii, who naturally complained to him about this. But actually, what he did was right. There is a rhyme about Shiva’s marriage to three girls:

T́ápur t́upur vrśt́i paŕe nadey elo bán
Shivt́hákurer biye habhe tin kanyá dán.

[Pitter-patter goes the rain, the river water whirls; Lord Shiva who lived long ago was married to three girls.]

Those three girls were Párvatii, Kálii and Gauṋgá. People used to complain that Shiva was “dancing with Gauṋgá on His head.” (Suppose you are doting on someone, people will say that you are “dancing with So-and-so on your head”.) In later days, people completely misinterpreted the facts and made statues of Shiva with Gauṋgá’s head placed on his head and water flowing from her mouth.⁽⁴⁾ These are all mythological interpretations. Could such a thing ever be possible? The poet Bharat Chandra Raygunakar wrote in his famous magnum opus:

Gauṋgá náme satii tár tarauṋga emani
Jiivanasvarúpa sei svámii shiromańi.

[Gauṋgá the blessed one is the jewel sitting on Shiva’s head with water flowing from her mouth.]

Here shiromańi means “a jewel placed on one’s head”. If you are doting on someone, people will say that you are “dancing with So-and-so on your head”.

Thus we see that even in those days Shiva did not accept any differentiation between males and females. He taught Tantra to both his son and his daughter.

Let me tell you a short story about Kálii. One night she thought, “What will happen if my little daughter meets with any danger when she goes out to practise Tantra? Let me go out and help her.” In Tantra, however, it is not permitted to intervene in anyone’s individual practices. Bhaeravii went out and practised her sádhaná according to the instructions she had received. Shiva was already absorbed in samádhi in the burial ground. Kálii thought, “Even if Shiva is able to see me from a distance on this dark new-moon night he won’t be able to tell who I actually am – he’ll think I’m Bhaeravii.” Now while walking in the darkness, Kálii accidentally stepped on Shiva’s chest. When she realized whom she was stepping on, she felt ashamed and stuck out her tongue [a sign of embarrassment or shame in India]. “Who are you?” asked Shiva. Kálii was dressed like Bhaeravii to misguide Shiva, but how could she introduce herself as Bhaeravii, their daughter, to her own husband? So Kálii said, “I’m Kaoverii.”⁽⁵⁾ (In southern India there is a river named Kaoverii. People mistakenly call it “Káverii”. The actual Sanskrit word is “Kaoverii”. The English spelling was at one time “Cauveri”.)

In any case, Kálii said that she was Kaoverii, a name she has also been called ever since. Those who do not know the story in the proper context say that Shiva was lying down and Kálii was standing on his chest with her tongue stuck out.⁽⁶⁾

From a study of history we learn that in those days there was no differentiation between men and women regarding spiritual practices or the spiritual code of conduct. To enable the entire society to develop what He propounded in social, economic, educational, medical, scientific and artistic fields, Shiva taught His daughter in the same way that He taught His son. Shiva was the original propounder of Tantra and the first Mahákaola. Those who oppose what Shiva did are to be treated as opportunists. If they wish to keep women subjugated, to curtail women’s natural rights, they are opposed to Shiva and the code of dharma. In fact, I should say that they are veritable demons, and such demons in human form cast a shadow on the glory of humanity.

(1) Gáńt́chaŕá is the word used for the knotting together of the bride’s sari and the groom’s scarf in a modern Hindu wedding ceremony. As the author will explain, it is a vestige and symbol of the “rope or chain”. –Eds.

(2) Since in ancient times Mongolia was an empire, and symbolized all of North and Northeast Asia, “Mongolian” here means the Oriental, or yellow, race. –Eds.

(3) As opposed to the custom that people should not marry within their own gotras at all. –Eds.

(4) A further part of the misinterpretation was that Shiva’s wife Gauṋgá was somehow the River Gauṋgá (Ganges). –Eds.

(5) Editors’ note: She wavered between saying her own name, “Kálii”, and the name of her daughter, “Bhaeravii”. The word became “Kaoverii”. –Eds.

(6) This is the popular representation of the goddess Kálii, who developed 5300 or 5400 years after the time of the actual Kálii the wife of Shiva. –Eds.

The Development of Goddess Worship – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “All Bask in the Glory of Shiva – 3”
Namah Shiváya Shántáya

In those days of matrlineal order, people introduced the system of mother-worship, and from that emerged the custom of cańd́ii pújá, the worship of cańd́iká shakti, the power of the group mother. In those days the leader of a clan would invariably be a woman, a clan mother.

Yá devii sarvabhúteśu Mátrrúpeńa saḿsthitá
Namastasyae namastasyae namastasyae namo namah.
Yá devii saravbhúteśu Shaktirúpeńa saḿsthitá
Namastasyae namastasyae namastasyae namo namah.

[I offer my deepest salutations to that goddess who is in all created beings in the form of the Universal Mother. I offer my deepest salutations to the goddess who is immanent in all created beings in the form of the Supreme Force.]

Thus the people, being inspired by the idea, developed the system of mother worship in the early stages of the Puranic Shákta Cult, in the last phase of Post-Shiva Tantra. Alongside this developed the custom of kumárii pújá [virgin-worship], just to please the future clan mothers. So the custom of cańd́ii pújá gave rise to the custom of virgin-worship. One who is a maiden today will be a clan mother in due course; so it was wise to please these clan mothers-to-be by offering them something.

Thus we see that cańd́ii pújá or kumárii pújá was essentially a social affair, but in Post-Shiva Tantra and in the first phase of the Puranic Shákta Cult, a religious tinge was added to it. This is how the worship of virgins originated. Now this system has almost disappeared.

The situation changed a great deal in subsequent periods. The matrilineal order was stopped, and the supremacy of gotramátá came to an end. Then came the age of the patriarchal system, and along with it the leadership of the clan vested in the gotrapitá.

The same tradition perpetuated itself even in the patriarchal system; that is, the head of the clan had to be kept in good humour with gifts and offerings. He enjoyed unlimited power, as the clan mother did in the heyday of the matrilineal order.

Cańd́ika shakti is the cańd́a shakti, the great power exercised by the clan mother. This cańd́ii shakti or cańd́a shakti reached its climax during the days of Post-Shiva Tantra and the Puranic Shakta Cult. We shall say more about Puranic Shakta later. So you understand how the concept of cańd́ii originated.

Now, unless related to Shiva, no one will be given any recognition or status; so there was no other way than to declare Cańd́ii to be the wife of Shiva, although the idea of Cańd́ii represents the social history of collective living of prehistoric human beings. The prehistoric age has also its own history – of course, unwritten history. Many things happen which remain unrecorded; often people suffer from agonies which remain unexpressed. The sufferers have to endure silently, suppressing their inner pains. Similarly, the prehistoric age carries its unrecorded history silently.

In the case of Cańd́ii, an attempt was made to find some relationship between Cańd́ii and Shiva, and it was given a religious and social colour. During the days of the supremacy of the clan mothers, they were approached with folded hands and flattered in all respects, and they were requested for everything – food, clothes, etc. The subservient people would pray to them, Rúpam dehi, jayam dehi, yasho dehi, dviso jahi. “Give me beauty, give me victory, give me fame and kill my enemies.” Without the express approval of the clan mother, the other members of the clan would not fight for victory. Hence the prayer, “Kill my enemies.”

The days of cańd́ika shakti in this world passed, and the males became the heads of clans: the patriarchal system came into being. Now both the patrilineal order of society and the patriarchal system are found everywhere in the world.

The Development of Goddess Worship – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Tantra and Indo-Aryan Civilization”
A Few Problems Solved Part 1

Sugar cane, coconut, limes, grapefruit, powdered rice, etc., used in the Chat́ Pújá [Sun Worship] are important food items in Dravidian festivities. Another noteworthy fact is that in the Chat́ and a number of other popular pújás, the Vedics or Brahmans have no place at all, or if they do participate, have a secondary role. The women play a most significant role in these pújás. The speciality of non-Aryan ceremonies is that the women’s role is predominant. Yet another remarkable factor is that although the Vedic sun-god is a male god, the non-Aryan sun-god is female, a goddess. Thus in eastern India worshippers address the sun-god as “Chat́ Máyii” instead of “Chat́ Pitá”.

Tantric Goddesses

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Psychology behind the Origin of Tantric Deities”
Ánanda Vacanámrtam Part 11
or Discourses on Tantra Part 1

Yesterday I talked about the Puranic gods and goddesses. In this connection let me tell you one thing more. Various types of Puranic methods, such as nyása, práńáyáma, etc., have now become accepted in the Puranic mode of worship, but in fact these methods are of Tantric origin and not related to the Puranas. When doing práńáyáma one will have to concentrate one’s mind on a certain point. This is a Tantric method; when the mind is concentrated on a point it gets confined to a particular space. This method, confining the mind to a certain space, is called Yudhiśt́hira vidyá in yoga shástra. That is, this was invented by the first Páńd́ava brother, Yudhiśt́hira.

However, I will have to say something more about the Puranic system of worship. There are many Puranic worship practices which people are inclined to believe to be very old; many believe that they are as ancient as the Vedas. But that is not the fact of the matter. None of the Puranic systems of worship, or Puranic rituals, is older than 1200 or 1300 years. All those systems of worship are post-Buddhistic, or developed somewhat prior to the period of Buddhist Tantra [which came one thousand years after Buddha himself], or developed, at the earliest, contemporaneously with Buddha.

Numerous Buddhist gods and goddesses later became accepted as Puranic gods and goddesses – for example, the Buddhist goddess Shiitalá became converted into a Puranic goddess because of the fear of smallpox – and some of the Buddhist Tantric gods and goddesses also became converted into Puranic gods and goddesses. For instance, the Buddhist Tantric deity Tárá is now accepted as a Puranic deity; these days many Hindus accept Tárá Devii. You will find many persons with names such as Tárádás, Tárápada, etc. (Similarly, the Hindu Tantric goddess Kálii has been accepted in Buddhist Tantra.)

For these reasons I was saying that no Puranic ritual or mode of worship is older than 1200 or 1300 years. In the wake left by the collapse of Buddhism [in India], the Puranic religion or neo-Hindu religion emerged, and the Buddhist Tantric gods and goddesses became accommodated in the new religion.

A new religious movement called the Nátha Cult emerged during the period of transition from the Buddhist Era to the Puranic Era. Many gods and goddesses of the Nátha Cult can also be detected [in the Puranic religion], for instance Buŕo Shiva. In fact, most of the Puranic gods and goddesses receiving great reverence in our country are not older than five hundred or six hundred years. If any of them are 1200-1300 years old, that is indeed the maximum.

Some people believe that the worship of Durgá is something very old, but that is not true at all. This worship became popular during the Muslim period; that is, it is of quite recent origin. The system of Durgá worship was in existence at the time when Krttivása first composed the Bengali Rámáyańa. Since Durgá worship was a contemporary matter, Krttivása mentioned the goddess Durgá in his Rámáyańa. For instance, he mentioned that Rámacandra worshipped the goddess Durgá with 108 lotus flowers. But in the original Sanskrit Rámáyańa, Valmiiki’s Rámáyańa, these stories are absent. The worship of Durgá was popular during the time of Krttivása, and therefore he inserted the story into his Rámáyańa. But even in the Rámacaritmánas composed by Tulasii Dás, the story is conspicuously absent. Thus we can conclude that it was only created in the imagination of Krttivás. So the idea that the system of Durgá worship is quite old is entirely unfounded.⁽¹⁾

One of the characteristics of Tantra is this, that the different gods and goddesses originate from one idea or other. Those ideas were conceived in order to arouse and develop the finer sensibilities of the human mind. Thus a person conceived of a certain idea, and to make concrete that abstract idea, an image was invented. But such an idea, whether good or bad, is not an integral idea, it is a non-integral idea. If human beings try to give expression to one such idea out of many, that means that other ideas are excluded. Anyway, this is how there arose the various gods and goddesses, through a process of giving external form to abstract ideas.

In Sanskrit the term devatá is feminine. In this respect there is no fundamental difference between Buddhist and Hindu Tantra, although there is a difference in terminology. For instance, there are Buddhist Tantric goddesses called Máriici, Vajrabaráhii, Báráhii, Vajrayoginii, Vajratárá and Bhánatárá. And then there are Kálii and the Dashamahávidyás [ten goddesses known as the Ten Mahávidyás], all Hindu Tantric goddesses.

These various gods and goddesses represent one idea or other. For instance, Anucchúnyá Prakrti, the state of Prakrti at the stage prior to creation: that idea is represented by Kálii. But this is just a non-integral idea, not an integral one.

Meghavarńá vigatavasaná, Shavashivárúdhá shyámá trinayaná;
Narashirakhadgarvarábhayashobhaná,
Caturbhujá Kálii Kálikárúpinii.
Garvitádánavagarvakharvákrti khad́ga
Kharpará Niila Sarasvatii;
Sarvasaobhágyapradáyinii kartrii,
Namaste Tárárúpá tárińii,
Bálá ruńásamá-ujjvalá-ungabhá, Caturbhujá trinayaná;
Tribhuvanamanolobhá pásháḿkush-sharacápa-Dhárińii Shivá,
Śod́ashii rúpá Shiva bhávinii.
Hásyamukharitá nishákaravanditá,
Tribhuvana mauṋgala Bhuvaneshvarii máta;
Raktotpaladhará kot́ibhánuninditá,
Bhaeravii varábhaya dáyinii.
Vivarńa vidhavá malinámbaradhará Kákadhvajá Dhúmávatii shúrpakará;
Bagalámukhii piitavarańá piitámbará Mudgara ari jihvá dhárińii.
Nijashirachinditá rudhirapánaratá Digvásá ratiratá jano parisaḿsthitá;
Chinnamastá mátá d́akiniisamanvitá Prabalapátakiikula ghátinii.
Manimayásane shyámakalevará, Mátaungiirúpadhará sudháḿshu shekhará;
Káiṋcanakántisudiiptá manohará Kamalá harahrdivásinii.

With a particular idea in one’s mind, one experiences a particular state of existence in life, and accordingly one or another Mahávidyá has been thought of. For instance, Dhúmávatii is described as vivarńá [colourless], vidhavá [widowed], with sunken eyes and wizened face, wearing dirty, dishevelled clothing. Crows hover over her head; in her hand she is holding a broken winnow. The entire description gives an idea of an impoverished deity, shorn of all glory and opulence.⁽²⁾ When people are shorn of everything, the idea of Dhúmávatii symbolizes that idea. Tantra holds out one or another idea of that type. It is not proper to create images, ostensibly for religious worship, such as that. As ideas are very pleasing to the human mind, if we draw or paint a picture on any surface, it will give us aesthetic pleasure, but what is the benefit in worshipping such things? If you worship one idea, maybe you will have some control over that idea, but you will not have influence over other ideas. After all, one particular image is not Parama Puruśa, it is just one of His partial expressions. Take for instance the case of Kálii. She is described as meghavarńa, black. Why the black colour? Because it was conceived that there was no creation at that time. At the time when this world had not been created, there was no colour, and want of colour is black, so the idea of want of colour is represented by Kálii. It is not possible to think of any other colour, because there was no other colour.

Then again Kálii is conceived of as vigatavasaná, having no clothes. Why no clothes? Because, is it possible to cover an all-pervading entity with clothes? Can we conceive of clothing the Infinite Entity? What does logic say about this? If the Infinite Entity is covered with clothes, can it be called infinite? Here metaphorically all the directions are Her clothes. She is further described as shavashivárúd́há. When Consciousness has not been metamorphosed into the different successive stages of manifestation, Shiva [Consciousness] is just like a dead body, because at that stage Shiva cannot do anything, there is no expression of consciousness. Only Paramá Prakrti is the creative entity. She carries on Her eternal dance of creation. She is also conceived as three-eyed, because she is witnessing all the phenomena of the past, present and future.

In fact there is no such thing as Kálii, it is just an idea. In the deity’s hands are a human head and a sword; those hands are in varábhaya mudrá. She is wearing a garland around her neck, a garland dotted with forty-nine severed heads, each face representing one particular acoustic root, and one hand, as mentioned, is also holding a head. (I have already told you that in that Vedic period people did not know how to write. Script had not yet been invented.⁽³⁾) The fifty sounds from a to kśa were represented by the fifty faces. The first face, symbolizing the a sound, was the one held by the hand.

Yata shona karńaput́e sab-i máyer mantra bat́e.
Kálii paiṋcáshat varńamayii varńe varńe viráj kare.

[Whatever you hear with your ears are the mantras emanating from the Causal Matrix. Kálii is a combination of fifty letters; she is associated with all the letters.]

At the time when the universe had not been created, the sounds were already present, and all those sounds were merged in the dark void of Mahákálii [Supreme Operative Principle].

In the poem Kálii is described as Narashriḿghakhad́gavarábhayashobhaná. Here khad́ga [sword] is a symbol of the fight against evil and sin, and abhaya means “fearlessness”. When we confront the illusions of creation and destruction, the Supreme Entity tells us, “Don’t be nervous, don’t be afraid, there will again be creation.” And what is bara? “I will again create.” And in her hand there is a container of nectar. This is an excellent idea, but it is just an idea, it should not be worshipped. If people do so, they will be metamorphosed into that idea only; they can never attain the supreme goal.

All such Tantric ideations are very beautiful images of the different aspects of the Supreme Entity, and human beings start moulding clay statues depicting those ideas. So this Kálii, this Tárá, and all the Dashamahávidyás, are one or another mental ideation, born out of the human mind. The total expression of all these ideations is what is called the human psychic expression. If a follower of Tantra or Purana remains preoccupied with a particular idea, the total development of the mind will remain an impossibility. That’s why all these ideas of [this school of Tantra] should be rejected. The great mystic Rámprasád said,

Hrdipadma ut́hbe phut́e, maner ándhár yábe t́ut́e
Dharátale paŕbo lut́e, “Tárá” bale habo sárá.
Tyajiba sab bhedábhed, ghuce jábe maner khed,
Shatashata satya ved, “Tárá” ámár nirákárá.

[The lotus will bloom, the darkness of my mind will disappear, I shall roll on the earth⁽⁴⁾ with the holy name of Tárá on my lips. All sorts of distinction will be obliterated, all the afflictions of my mind will be totally removed; the scriptures are right when they declare that Tárá is formless.]

So if people concentrate their minds on a particular idea, their progress will remain a far cry away from total progress. So sádhakas must try to realize Parama Puruśa, and not any non-integral entity. There is no other way.⁽⁵⁾

Similarly, each of the [Puranic] gods and goddesses has a particular quality of its own. Yes, one may acquire some quality, but one will never attain Parama Puruśa. Hence the only object of meditation of human beings should be Parama Puruśa. One can never attain the Macrocosmic vastness if one meditates on a limited idea, a finite entity. The Tantric gods and goddesses, whether we are speaking of Hindu Tantra or of Buddhist Tantra, have equally limited powers. Moreover, as each of the gods and goddesses has its own vehicle, and it is unscientific to meditate on that vehicle, the Tantric gods and goddesses are not to be accepted as objects of meditation. And Tantra has also emphatically said,

Uttamo Brahmasadbhávo
Mahdyamá dhyána dhárańá;
Japastúti syádadhamá
Múrtipújá dhamádhamá.

[Ideation on Brahma is the best, dhyána and dhárańá are second best, repetitious incantation and eulogistic prayer are the worst, and idol worship is the worst of the worst.]

It is also stated in Tantra that if a person wants only to attain limited progress, one may practise on certain limited ideas. But those who are genuine seekers of Brahma will never agree to worship any finite idea. Those who want the Supreme Entity will have to ideate on Parama Puruśa alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses, but they will remain far away from the attainment of the Supreme Entity.

(2) The above poem goes on to describe, in similar fashion, the nine other Mahávidyás: Kálii, Tárá, Śod́ashii, Bhuvaneshvarii, Bhaeravii, Bagalámukhii, Mátaungii, Chinnamastá and Kamalá. –Trans.

(4) As the kuńd́alinii of an aspirant rises, the previously-unexpressed spiritual qualities of the higher glands become expressed. Sometimes the nervous system is affected in such a way as to make certain “occult feelings” or “occult symptoms” appear in the physical body; they are experienced by the aspirant as pleasurable. There are eight basic types (e.g., stambha, or immobility, and kampa, or trembling), and thirteen associated feelings, one of which is viluńt́hana rolling on the earth. –Trans.

Saḿskára and Gender Differences

Published in:
The Awakening of Women [a compilation]

Notes:

from “Form and Formless”
Ananda Marga Ideology and Way of Life in a Nutshell Part 7
or Subháśita Saḿgraha Part 5

In the practice of spiritual cult there is no distinction nor can there ever be – between men and women. As jiivátmá [unit soul] is not composed of the five fundamental factors there cannot be any sex distinction in it.

Naeva strii na pumáneśa na caeváyaḿ na puḿsakah
Yadyacchariiramádatte tena tena sa rakśate.

Jiivátmá is neither a male nor a female, nor a hermaphrodite. For the proper expression of one’s latent saḿskáras [reactive momenta] one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiivátmá is just the witnessing faculty of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (saḿskáras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure, at a proper time and a proper place, providing a congenial environment for the expression of the unrequited saḿskáras. Depending upon the nature of the saḿskáras there is either the predominance of the tendency to attract (saḿyojanii shakti) or the predominance of the tendency to be attracted (vibhájanii shakti). The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of saḿyojanii shakti in one’s latent saḿskáras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibhájanii shakti, it attains a male body. Where there is an approximate balance between the two, the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between saḿyojanii and vibhájanii shaktis is not perfect; there is a slight tilt in favour of one or the other. That’s why some hermaphrodites are more inclined towards masculinity, and some, femininity.

In undeveloped creatures, there is a balance between the saḿyojanii and vibhájanii shaktis and thus they are asexual. Being subjected to less internal struggle and more external struggle these undeveloped creatures can divide their bodies into a number of parts, but developed creatures do not have this capacity. In order to increase their numbers they are compelled to take the help of one another with the saḿyojanii and vibhájanii forces. Hence there are sexual differences among all developed creatures, without which the preservation of their different species could never be maintained. Thus, sexual differences exist to permit the proper expression of saḿskáras. However, these sexual differences have no absolute value whatsoever. So the characteristic of the human mind to attract or to be attracted depends on mental tendency. If there is a glandular change in the physical structure there will be a corresponding change in the saḿyojanii or vibhájanii forces of the mind. Even if the mind thinks deeply about a person of the opposite sex, its own inherent saḿyojanii or vibhájanii shakti gets changed to some extent. If there is a major change in either of the forces there will be a corresponding change in the physical body. As a result, males can be converted into females and females into males. You may have noticed in the practical world how men and women treat physical objects in different ways. This is due to the difference in the degree of expansion of saḿyojanii and vibhájanii shaktis.

Thus the characteristics that determine sex, whether male, female or hermaphroditic, are not fixed or final. On the basis of this concept there should not be any discrimination between people – there is no sex difference in the jiivátman. In spiritual practice, too, no artificial distinction between men and women should be encouraged. Only in those aspects of spiritual practice which depend upon the harmonious functioning of the body and mind (such as ásanas and mudrás) should glandular and psychological differences be taken into consideration.

Saḿkalpana sparshana drśtimohaergrásámbuvrśt́ácátma vivrddhijanma
Karmánugányanukrameńa dehii stháneśu rúpáńya bhisamprapadyate

The initial force that causes sex differentiation and the assumption of various forms is called saḿkalpatmaka. The resolve to be manifested in the created universe is the noumenal cause of birth. When one ideates on the pleasures of the world and clings to objects of enjoyment, one is bound to assume a physical body in the next life. The saḿskáras born out of the determination to be reborn are termed bhava in scripture.

Immediately after saḿkalpa, indriya vrtti [the externalization of the resolve through the sense organs] occurs. The mind constantly runs towards the physical objects for enjoyment with the help of the indriyas in its endless attempt to get them within its reach. Human beings want to acquire all the name and fame the world has to offer to become the most distinguished individuals; they want all the world’s money to be deposited in their coffers. When they acquire certain objects they strive to keep them well within their vision. Finally, due to the extreme influence of avidyámáyá [extroversial force], they become so blindly attracted to those pleasurable objects that they cannot bear to be physically separated from them, even for a second.

One’s bhava [bundle of saḿskáras] gets strengthened due to development of one’s resolve and the increased desire to touch, see and cling to one’s objects of desire. This process has been going on for millions of lives. The Cosmic Mind provides a base for the microcosm in a particular form and place in the subsequent life which gives the maximum scope for the expression of its own inherent saḿskáras. Thus a microcosm can be born on any planet throughout the universe.

It is said in the scriptures that the disembodied soul first accepts the sperm with the help of the Cosmic Mind and then, getting united with the ovum, produces an embryo for the proper expression of its latent saḿskáras. On the one hand the embryo acquires psychic nourishment, on the other hand its saḿskáras are expressed internally. Until the mind acquires sufficient power to act according to its developed existential “I” feeling, it will have to undergo bhava yantrańá [afflictions and suffering] as the doer of non-original actions. At that time it is not the doer. But as soon as the nerve cells acquire the capacity to work according to the developed “I” feeling, it starts to perform pratyayamúlaka karma [original actions].

Wise people say that the living being gets nourishment first in the father’s body, then in the mother’s womb, and finally on the earth after being born. Usually after the age of thirty-nine (of course, the period may vary slightly according to changes in time, space and person) its body begins to deteriorate.

Sthúláni sukśmáni bahúni caeva rúpańi dehii svaguńaevrńoti
Kriyáguńaerátmaguńaeshca teśáḿ saḿyogaheturaparo’pi drśt́ah.

One acquires a physical body according to the nature of one’s saḿskáras. A human being who behaves like a goat or a dog may be born as a goat or a dog in the next life, because such an animal body is the proper base for the congenial expression of the latent saḿskáras. Hence it is not at all impossible for a human being to be reborn as a hog, a worm, a tree, or even a piece of stone. One’s destiny will be decided according to the nature of one’s karma – this is an infallible law. In this regard, neither Paramátma nor Prakrti can do anything to help. But Parama Brahma out of His Infinite grace, will reconvert these “Ahalyás”⁽¹⁾ (those converted into stone as a result of crude actions) into glorious human beings in the process of pratisaiṋcara [the introversive movement of the Cosmos], and provide opportunities for their movement towards the most exulted life.

To be more precise it is the saḿskáras which are reborn. Philosophically speaking, it is not correct to say that the átman [unit consciousness] is reborn, because átman is neither body, intellect, nor mind; it is just the witnessing entity, the subject witnessing the metamorphoses of its object, sometimes into another finite form and sometimes into an infinite form.

Átman is not subject to either pain or pleasure because they are the psychic propensities of the mind. Of course, the desires and longings of the unit mind do affect the átman to some extent. And it apparently seems as if the átman is also involved in the vicious cycle of actions and reactions.

When, due to the grace of Parama Brahma, techniques of sádhaná are imparted to the unit mind through the medium of a Guru, the way to emancipation from bondages is opened, and the unit mind begins to transcend all sorrows and miseries. By virtue of this sádhaná one can also free oneself from the vicious cycle of karma, resulting in the átman getting immediate liberation from all mental bondages. Having relinquished the desire for finite objects in different places, in different forms and in different ways, and having embraced the Supreme Original Entity, one attains the highest fulfilment. This attainment is achieved with the grace of Parama Puruśa in the form of a Guru. Hence there is only one Guru: the Supreme Entity alone is the Universal Guru.

Nityaḿ shuddhaḿ nirábhásaḿ nirákáraḿ niraiṋjanam;
Nityabodhaḿ cidánandaḿ Gurubrahma namámyaham.

[I offer my salutation to Brahma, in the form of the Guru, who is eternal, ever-pure, without replica, formless, absolutely unblemished, and ever-ensconced in the deep, intuitional stance and cognitive bliss.]

Anádyanantaḿ kalilasya madhye vishvásya
Srást́aramanekarúpam
Vishvasyaekaḿ pariveśt́itáraḿ jiṋátvá
Devaḿ mucyate sarvapáshaeh

When one is ensconced in the exalted state due to the grace of Guru, what stage does one’s intuition reach? What sort of realization does one attain? One discovers the divine play of the Infinite Entity in each and every finite manifestation. One realizes that the Infinite Entity who is ever-present in His vast Cosmic stance is also ever-present in every molecule and atom. One experiences that the entire universe is vibrated and invigorated with His unending Cosmic flow. Every entity of this universe, big and small, every minute expression of pain and pleasure of the numerous microcosms lies within His vast Ocean of Cosmic Bliss.

(1) Ahalyá was a mythological character converted into stone because of her sins. –Trans.

Aspects of Bio-Psychology

Published in:
The Awakening of Women [a compilation]

Notes:

from "Bio-Psychology"
Yoga Psychology

Next come non-inborn instincts. The inner portions and skin of the human body vary according to climatic conditions. In the human body there are many glands which are controlled by plexi. When a human child is born, not all the plexi function. Generally, the plexi do not function within the mother’s womb because the babe does not breathe directly. Although the plexi are there, they become developed after birth only when the child starts to use its own respiratory system. So after birth, when the plexi become developed, changes occur in the physical body, in the secretion of hormones and in the hormonal structures. Over secretion and under secretion of hormones affect nerve cells, and thus change thoughts. Instincts also change. In the human body these changes take place slowly in cold climates and more quickly in hot climates. Immediately after birth only the faculties of inborn instincts are expressed. Around the age of five several more faculties develop, and accordingly more hormones are secreted and different types of thoughts arise. Certain changes also take place in the skin. The skin becomes a bit thick at the age of six in cold climates and at the age of four in hot climates. With this development a child’s love for his or her brothers and sisters increases, and a tendency to want to play arises. As a result thoughts change.

1) Testes and ovaries: At around the age of thirteen in hot countries and fifteen in cold countries, the testes and ovaries develop due to the secretion of a special type of hormone.

In males the testes are the glands which convert lymph into semen. As soon as lymph is converted into semen, the nerves are affected and there is a corresponding change in one’s thoughts. It is the pituitary gland which tells the testes to convert lymph into semen [that is, testosterone and spermatic fluid]. When the production of lymph goes beyond the capacity of the body to utilize it, it is converted into semen and comes out of the body. Thus, sex desire is created in the mind.

If the secretion of the testes glands is normal, a sense of dutifulness will be created in the mind. A boy will be proud of the fact that he obeyed his father. But if the boy was only three years old, he would not be able to feel a sense of dutifulness.

If the testes are over-active and there is over secretion of hormones, a youth develops the spirit of rationality. The pubic hair grows due to the activity of the testes. This is the physical effect. The development of rationality is the psychic effect. The nervous system will also be affected. If not hindered by the natural flow of the lymphatic glands [for that person], over secretion leads to the development of hair in the arm pits at the age of fifteen to seventeen in hot countries and seventeen to eighteen in cold countries. Along with this the feeling of rationality grows. For example, a boy may say, “No, father, do not ask me to do that. It is not good.”

If there is under secretion of the testes glands, there will be less hair; and if, at the same time, the sex glands do not develop at the specified stage, the boy will become very cruel. He may, for example, take a grasshopper and cut off its legs. You may have seen such a boy at the age of thirteen, fourteen or fifteen: he may be unsocial, he may not mix with others. This is due to the under secretion of hormones from the testes glands.

In the case of ordinary secretion, sex longing is created. If there is over secretion, a youth acquires the power to transform that longing into universalism. In those of you who have a longing for Parama Puruśa, an over secretion took place in your hormones between the ages of fifteen and seventeen. At that stage the idea to become great comes into the mind.

If there is under secretion of the hormones of the testes glands, a youth will develop less kindness, and less hair will grow in the armpits and pubic region. If you see a man with these physical characteristics, then and there you can come to a conclusion about the extent of his kindness. Moreover, such a person will most likely support dogma. He will not have the moral strength to protest against dogma (including scriptural dogma), and he will not support a new idea.

If the testes function properly and if there is no hindrance from the lymphatic glands, intelligence will develop. Without the testes, the solar plexus will not be developed and intelligence will decrease.

In the past many slaves were converted into eunuchs known as khojas in Persian. If the ovaries of a female or the testes of a male are dissociated from the body, the person will become a eunuch. In a male, if the testes are separated from the body, there will be physical and psychological changes. The man will not die but he will lose the sense of dutifulness and responsibility. All the qualities associated with the testes, such as the sense of dutifulness and responsibility, will be wanting. A eunuch will not be able to grow any pubic hair or the pubic hairs will be few.

Should the testes be cut off and a man made into a eunuch? Can it be considered civilized? In some countries men were changed into eunuchs, and as they did not have any sex feeling, they were posted as security guards in the harems of the rulers. This is a barbarous system and goes against fundamental human rights. It is extremely bad.

If the sex organ is cut off from the male body, what will be the result? The man will not die, but the testes and kidneys will not be able to function properly. There will, therefore, also be psychological changes and no sex feeling.

2) Prostate gland: The prostate gland gives rise to the feeling of shyness or shamefulness in the mind. At the age of three to five a child does not feel any shyness. At this age a child can walk on the street without any clothes on. Adults experience shyness due to the development of this gland and imposed saḿskáras [reactive momenta].

As a result of over secretion of hormones from the prostate gland, a sort of melancholia may develop. One may think: “What is the necessity of this creation? Why did Parama Puruśa create this universe? I am alone, I have no friend. Where is the charm in life? Nobody cares for me.” There are certain philosophies which propound this sort of melancholia. It is also apparent that the propounders themselves suffered from melancholia.

If there is under secretion of the hormones from the prostate gland, a person will develop a fearful nature and suffer from psychic hallucinations. One may even see a ghost in broad daylight. Under secretion, or low secretion, from the prostate gland creates this psychology.

Does the prostate gland depend on the lymphatic glands or vice versa, or are they interdependent? These glands are interdependent; rather, all plexi and all glands are inter-dependent. All glands depend greatly on the lymphatic glands for their supply of lymph, the raw material. The dependence of the other glands on the lymphatic glands is greater than the dependence of the lymphatic glands on the other glands. Similarly, the upper plexi are less dependent on the lower plexi, and the lower plexi are more dependent on the upper plexi. The surplus supply of lymph goes to the brain [via the bloodstream] and nourishes the nerve cells of the cranium.

3) Solar plexus [located at the mid-point of the chest]: When the solar plexus is developed, love for children is aroused. This is common to all animals, birds, mammals and human beings. But creatures which have self-dividing bodies have no love for children as they have no solar plexus.

Just after the lymphatic glands begin to function normally, the testes develop in males, and in the case of females, the ovaries develop and glands start functioning to make human milk. Love for children also increases.

When the solar plexus develops, the beard grows in males. If there is low secretion of the hormones from the solar plexus, less beard grows. Also, due to low secretion in sterile men and women those who are viewed as eunuchs love for children is lacking. In the case of over secretion, what will happen? In males the beard will grow more. It is a good sign if men have a thick beard.

Human love will be transformed into universal love if there is over secretion of the hormones from the solar plexus. In the case of males with love for Parama Puruśa, they will either have a thick beard or developed breasts, or both. Before they were sádhakas [spiritual aspirants], they would have either thinner beards or less developed breasts.

What happens if the solar plexus becomes dissociated from the body? All higher human wonts have their base in the solar plexus. If the solar plexus or any plexus becomes separated from the human body, the person will die then and there. The corporal structure will not survive even for a second. (In Latin there are two adjectives for “corpus”. “Corpus” means “the indispensable portion of a structure”. “Corporal” concerns something relating to the physical body, and “corporeal” refers to some physical material. “Incorporeal” concerns something which does not come within the scope of tactuality. Suppose a voice comes from the invisible world. Is it a physical voice? No, it is an incorporeal voice.)

4) Thyroid and parathyroid glands: Due to the secretion of hormones from the thyroid gland in the male body, the voice becomes deep and the moustache grows. Along with this, the quality of self-reliance increases. In the case of men, if this gland is not developed they will have a quarrelsome nature. Women will have the same defect and will also become a bit irrational. Vanity, too, will develop if there is under secretion of the parathyroid gland. These are all non-inborn instincts.

For a male from a hot country, all the glands develop fully by the age of twenty-four. In cold countries this full development is reached approximately two years later. After the age of thirty-nine there is a slight deterioration in the physical body, but advancement in the psychic sphere. After the age of fifty in hot countries and fifty-one in cold countries, there is more physical deterioration and slight mental deterioration. After the age of sixty in hot countries and sixty-one in cold countries, the thinking power will slowly deteriorate.

The human body is a biological machine. This is the story of the human body and human plexi.

I have discussed only a small portion of this knowledge because there is the possibility that it may be misused. Much research needs to be done on this subject for the all-round welfare of living beings.

5) Pituitary and pineal glands: As a result of the sádhaná [spiritual practices] performed in previous lives, at the age of thirteen, after the sex glands are developed, the pituitary gland starts to function tremendously and one’s thirst for spirituality is aroused. If such a person gets proper guidance from a preceptor, one achieves spiritual progress. If one falls into bad company, one’s downfall is rapid.

After getting proper spiritual guidance, one’s mind rises upwards from the pituitary gland to the pineal gland, and with one’s mind concentrated on the controlling point of the pineal gland, one attains salvation within a short span of time.

Parama Puruśa applies microvita to different glands and sub-glands. He renders this help to spiritual aspirants in the last phase of the third stratum [dimension of psychology] and in the fourth stratum. Most of the glands function within the first and second dimensions of psychology. The pituitary gland concerns the third dimension, and the pineal gland concerns the third and fourth dimensions. [There are four dimensions of Yoga psychology from the múládhára cakra to the mańipura cakra; from the mańipura cakra to the vishuddha cakra; from the vishuddha cakra to the ájiṋá cakra; and above the ájiṋá cakra. These dimensions of psychology correspond to the four phases of meditation.]

Spiritual aspirants should take care to purify their pituitary gland because this helps in spiritual sádhaná. The secretion of hormones in the upper glands maintains a balance in all the other glands. The pituitary gland is psycho-spiritual in nature, and the pineal gland is spiritual in nature.

As far as plexi are concerned, they are the bio-psychological secrets of living. In inanimate objects there is no secretion of hormones from [glands or] plexi. Expression takes place through the expansion and contraction of their inter-atomic and inter-molecular spaces.

The grace of Parama Puruśa influences all plexi. The atonemental provisions of Parama Puruśa are through all plexi, not only the pituitary and pineal. Negative microvita do not function in the pituitary and pineal glands. Positive microvita function through all plexi.

As a general rule the grace of Parama Puruśa is expressed through positive microvita in different plexi. Noticeably or conceivably a sweet aroma comes from the concerned plexus. When a spiritual aspirant attains mental concentration or composure, as in Madhura sádhaná [a particular type of meditation], he or she experiences a sweet aroma and the mind feels peaceful or composed. Parama Puruśa gives the bliss of tactuality through different plexi.

The lymphatic glands supply raw material – lymph – to the factories – the glands – and the surplus lymph goes to the brain and provides food for the nerve cells in the cranium. When lymph comes in contact with an activated gland, hormones are created.

The lymphatic glands associated with the testes start functioning at the same time as the testes begin to work in a proper manner. The raw material for the testes is the [lymph] hormone generated by the [regional] lymphatic glands. That lymph is converted into semen by the testes. When lymph comes to the solar plexus, the spirit of love and affection for children develops. In the female body ova are created in the ovaries. Some other lymph helps to maintain proper energy in the body and physical glamour, and in the case of females a certain portion is converted into milk.

The solar plexus cannot function properly if the supply of lymph is not perennial or regular. In the case of spiritual aspirants, there is high secretion of lymph in the solar plexus, consequently love for children is converted into love for the Supreme. That is, love for unit beings is transformed into love for Supreme Consciousness. Lymph is thus a cause of psychic change.

In the female body the lymph glands become very active at certain points, and in the male body at other points. In the case of adolescent girls and boys, a special type of nerve sensation occurs in the genitals. This sensation increases vigour in the person and creates the feeling in the mind, “I have to do something.” At that age one decides or tries to decide one’s future. If the selection is defective, one will not progress. For example, if one wants to learn medicine but is forced to learn engineering by one’s parents, one may not be successful. But if the selection is proper, one will be successful. Generally, in hot climates this occurs in boys at the age of seventeen and in girls at the age of sixteen, and in cold climates at nineteen in the case of boys and eighteen in the case of girls.

The lymphatic glands supply the raw material to the factories. All glands are factories. If hot static food or excessive animal protein is eaten by males, the quantity of lymph will decrease and the conversion of lymph into semen will increase. This will lead to intellectual backwardness. It may be observed that people who eat much animal protein tend to produce many children. This has its own sociological effect.

Men should have proper control over the conversion of lymph into semen. This is part of Brahmacarya sádhaná [meditation on the Supreme Entity]. Men should have proper control over their bodies. Human beings should be sentient in food habits, mind and intellect.

Although carnivores may be more clever or cunning than granivores, they are generally less intellectual. It will be very difficult for a tiger, a cat or a dog to perform spiritual practices. A monkey or a cow may perform spiritual practices because they get much chlorophyll from grass and other green vegetation. Granivorous animals produce more lymph than carnivores, and that is why their brains are more developed.

The lymphatic glands of monkeys are highly developed, although they utilize very little of their lymph. This is why they can jump so much. Human beings cannot jump as much as monkeys because they use more lymph in the functioning of the brain. Human qualities develop along with the increase of lymph.

Lymph is required for the production of milk. Most women can move fast until they give birth to children, but after childbirth they generally cannot move as fast. Deer are granivorous and can move fast, but they give little milk because they use their lymphatic glands a lot. As cows produce excessive milk, they cannot move fast.

Vegetarians produce more lymph because they get chlorophyll from grass and other green vegetation, and that is why their brains are more developed than those of non-vegetarians. Those who consume animal protein [neglecting green vegetation] suffer from want of lymph because animal protein contains very little chlorophyll. Tigers and cats are carnivores, which is why they produce less milk. Cows and buffaloes produce much more milk because they take chlorophyll from green grass and green vegetation.

Maximum lymph is produced from food which contains a lot of chlorophyll, such as green vegetables and especially the tips of the stems of creepers. Granivorous animals produce much milk, while carnivorous animals, such as dogs, give very little milk.

Lymph is produced from animal protein also, but because animal protein produces a lot of heat in the human body, the lymph is quickly converted into semen. Monkeys and deer produce much lymph, but it is not converted into semen because it is utilized in running and jumping.

What is the initial stuff in the manufacture of lymph? Lymph is produced from the energy and vitality acquired from the different quinquelemental factors of this universe, such as water, air and light. They are the initial stuff. The final stuff is shukra [which has three stages: lymph, spermatozoa and seminal fluid]. It is the most developed stuff the cream of all creams. Chlorophyll accelerates the speed of the production of lymph, but it does not act as the initial stuff.

In certain people the major portion of lymph is eroded away and that is why they are intellectually deficient. But for spiritual aspirants, as the major portion of their lymph remains in their bodies, they should not suffer from any intellectual deficiency. This is why the intellectual standard of spiritual aspirants is higher than that of common people.

Positive or negative catalytic agents have an important effect on the manufacture of lymph. Positive psychic and positive physical environments are positive catalytic agents, and negative psychic and negative physical environments are negative catalytic agents. Even if the food one eats is sentient, but the environment is negative, it is detrimental to mental progress. Cinema halls, prostitute quarters and busy commercial places are negative physical environments. Bad discussions, bad books, and bad thoughts prevailing among the population are negative psychic environments, negative catalytic agents. If the environment is good, such as at Anandanagar, it is a positive physical environment, a positive catalytic agent. If there are many spiritual aspirants and elevating discussions, a positive psychic environment will be created. This will help in the manufacture of lymph.

Lymph itself is a hormone, and is converted into other hormones by different glands. Lymph is the initial hormone. The creation of hormones in the other glands depends upon these positive and negative catalytic agents. This is the reason why in olden times even Shiva placed much importance on satsauṋga [associating with good people]. Satsauṋga provides a positive psychic environment. Good company leads to liberation whereas bad company is the cause of bondages.⁽¹⁾

So if one does not attain salvation in a particular life, in the next life, after the testes glands [or ovaries] start to function, one will have to become a spiritual aspirant, leaving one’s hearth and home to become successful in spiritual life.

The reason why these people are reborn is to undergo the reactive momenta of their past lives. Some of their reactive momenta remain unquenched. They are reborn just to undergo the pleasure and pain resulting from their previous reactive momenta. In this life a man, in the next life a woman; in this life a boy, in the next life a girl. In the life after that one may become self-knowing, if not all-knowing.

To make the mind pinnacled, one should do dhyána of the Guru in the guru cakra. The guru cakra is slightly below the pineal gland, though the sahasrára cakra and the guru cakra are virtually the same. So the mind is to be concentrated on the guru cakra, and all the potentialities of the unconscious mind are also to be concentrated here. The moment one achieves full concentration, one becomes omniscient.

Why do spiritual aspirants concentrate on the guru cakra and not on the pineal gland for dhyána? Because the guru cakra is the internal side of the sahasrára cakra.

A spiritual aspirant should not do spiritual practices to become omniscient. Rather, a spiritual aspirant is to perform spiritual practices to satisfy Parama Puruśa in the form of Parama Guru. That is why it has been rightly said: Guru krpá hi kevalam [“The grace of the Guru is everything”].

There is no difference between the pineal and pituitary glands of males and females, but there may be differences in the other glands. This is why those who say that women are not entitled to spiritual salvation are wrong. Men and women are equally entitled to spiritual salvation.

(1) The section on Psychic Longing and the first part of the section on Apexed Psychology omitted. –Trans.

Sentimentality: A Special Quality in Women – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaeshik”
Shabda Cayaniká Part 7

The word kaeshik means an external expression of anger, shame, hatred, compassion, love, affection, attraction, repulsion, etc., to an extreme degree. People cry out in their extreme joy; they cannot contain their happiness within the narrow confines of their nerves. And in the case of hatred, even if they do not want to express it openly, neither can they keep it suppressed. People cannot suppress their overflowing emotions of love, affection, compassion, etc., nor keep them under control; they must give vent to their feelings. Later they may regret what they said; they will feel that it was not right to express their innermost feelings. This expression of sentimentality varies from creature to creature, from human to human, from one class to another, and from one sentimental group to another. The general term for this expression of sentimentality is kaeshik. Under the spell of kaeshik, one may commit suicide. People climb the highest mountain summits, sail into the blue void and touch the inaccessible poles, goaded by this kaeshik propensity.

We hear about a marine creature called a mermaid, or matsyakanyá,⁽¹⁾ that lives in some parts of the world. Below the navel it resembles a fish, while on the upper part are flippers; its face resembles a sea lion’s. As it is a mammal, it has teats, in the area above the navel. This creature sometimes rises out of the water for a short time showing its upper body but keeping the lower portion underwater; and then again dives deep into the sea. If one sees from a distance only its upper body and its teats, one may mistake it for a human girl. In fact it is a water mammal like a whale or a sea lion.

It is said that mermaids are remarkable for their extreme sentimentality. I remember many years ago some villagers in eastern Indonesia killed a mermaid. Mermaids do not have the strength or intellectual capacity to fight against humans. Many mermaids (about fifty or sixty) came out of the water and flipped themselves up on the beaches and, because they are water creatures, died as soon as they came ashore. The local people believed that they committed collective suicide to lament in a mute protest against human atrocities because an innocent member of the mermaid community was killed.

The kaeshik propensity is more manifest in women than in men. There is a greater degree of sentimentality in women. Consequently, women can perform extraordinary feats that men cannot. Had these potentialities been harnessed for constructive activities, there would have been many benefits for the world, but as this aspect of women’s psychology is not known, society could not utilize their potential fully.

Sentimentality: A Special Quality in Women – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Genius and Technician”
A Few Problems Solved Part 3

You should always be vigilant that not a single individual of our collective body is in the least neglected or ignored. Let not a single boy or girl feel within them that no one is concerned about them, let not a single person be allowed to think, “No one cares whether I have taken my food or not.” You must pay special heed to this. Particularly those of you who are in responsible positions of leadership should remember that you should never think, “No one is bothering to enquire whether I have eaten or not.” Rather, you should always be concerned with others’ necessities, not your own. You should always think more about your duties and responsibilities than your rights. So far as women are concerned, they already have the natural habit of paying attention to others’ comforts and necessities; and I expect our girls to pay even more attention to others’ needs. It is a fact that women habitually eat less themselves, sacrificing their share of food, to give it to the other members of the family, this is a woman’s nature. It is never the nature of a woman to eat more, thus depriving her guests. So you should always be vigilant in collective life that no one is ignored, that no one is deprived.

Sentimentality: A Special Quality in Women – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “On Festivals”
A Few Problems Solved Part 5

Those who are still employed start thinking before their retirement, “Now I shall be cast aside in the world, as I will be unfit for any worldly activity.” While thinking thus, they feel very unhappy. Males after retirement try to keep themselves engaged in this or that work, but women often cannot do this – they merely remain in the house doing nothing. What a pitiable condition! It is a peculiar situation, and it develops a tragic psychology. If you call a person an old man, he will not react sharply, but if you call a woman an old woman, she will be extremely angry. Thus women always pretend they are younger in age than they actually are, for no one wants to lose the essence of their life.

Sentimentality: A Special Quality in Women – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Acetana”
Shabda Cayaniká Part 1

Acetana. Cit + lyut́ = cetana. By adding the negation a it becomes acetana. The root cit means “to perceive”, “to discriminate”, “to cogitate”, “to contemplate”. (By adding the suffix kta after the root cit we get the word citta.) The word cetana is used in different senses. It means one “who has awakened”, “who is alive”, “who has developed intellect”, “who is spiritually awakened”, “who is discriminating”, “whose power of judgement is developed”, and so forth. Although the word cetana has many meanings, normally we use it in three ways. Needless to say, we also use acetana primarily in three ways.

If for any reason, in the world of physicality, the nerve fibres are injured and due to this the nerve cells lose their normal ability to function, then that temporary loss of function we refer to in colloquial Bengali as ajiṋána haye yaoyá [becoming unconscious], or jiṋána háráno (becoming senseless), for which the word acetana is also used. In many cases the nerve cells, rather than the nerve fibres, receive a blow. If the mind is agitated by some extremely pleasurable or extremely painful event, it can cause a psychic stupor which prevents the nerve fibres from functioning normally. As a result, the person becomes senseless. For this reason, one should not break any very painful or very pleasurable news to a person suddenly. It should be done slowly, step by step. The nerve fibres also⁽¹⁾ should not be given any sudden, heavy blow. One should be socially considerate in this regard.

If an unmarried woman suffers humiliation by relatives and neighbours over a long period of time, then that suppressed mental suffering can one day affect her nerve cells and render her senseless or take the form of a disease. This is commonly called hysteria. If the cause of suffering is removed then the disease also disappears. In those societies where the remarriage of widows is forbidden hysteria is common for this very reason. In colloquial Bengali we call this phit́ haoyá [fainting].

One should keep in mind that spirit possession and fainting are not the same thing. In possession a person mumbles incoherently. In this case he or she does not or cannot control his or her mental pabula and expresses his or her mind without any awareness of time, place or person. Hysteria is different.

Anyway, hysteria is a form of acetanatá [senselessness]. Epilepsy is also transmitted from the psychic level, that is, from the nerve cells to the nerve fibres. But this disease, hysteria, first occurs in the nerve fibres and then agitates the nerve cells. After this, it remains imprinted in the nerve cells as a psychic disease and expresses itself in a particular place and time. These are the different kinds of senselessness that we observe or find in the mundane world.

Epilepsy arises when a person comes in sudden contact with some thing or some event completely outside the realm of his or her experience. Through proper counselling, attacks of this disease can be checked and through psychic treatment along with the use of small amounts of medicine the disease can be treated. Anyhow, in all the above cases we use the word acetana.

Sentimentality: A Special Quality in Women – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Geology and Human Civilization”
Prout in a Nutshell Part 16

The Indo-Tibetan people inhabit an area which includes Tibet, Laddakh, Kinnar, Nepal, Garo, and North Bengal, and the communities of the Tharu, Gurung, Newari, Sherpa, Bhutia, Lepcha, Khasia. Their figures are like the Aryans. They have flat noses, are good looking and their language is a mixture of Sanskrit and Tibetan. They frequently use nasal sounds when speaking, and their script is Tangada. In Indo-Tibetan phonetics, the sound ra is sparsely used. Among the Indo-Tibetans, the males have thin beards and mustaches and the females have flat breasts. The girls are very hard-working: they can do physical work continuously for long periods. Their lymphatic glands are well-developed. So they have a lot of stamina which enables them to ascend and descend hilly tracts.

Sentimentality: A Special Quality in Women – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kák”
Shabda Cayaniká Part 3

Kinnaradesh⁽¹⁾ is a hilly region. The men go down to the plains in search of jobs. The women do the agricultural labour in the apple orchards because the men in upper mountainous regions cannot undertake such strenuous work. They would fall sick and die prematurely if they were forced to do hard labour. For this reason the women will not allow the men to over-exert themselves. So the women take care of the apple orchards and do the marketing while the menfolk do mostly the work of packing the apples for export. The men may want to work, but in consideration for their health the women will not allow them. The women are very hard-working and methodical. They are hospitable by nature, and the boys and girls are very sweet-tempered.

(1) Kinnaradesh is in Himachal Pradesh, a mountainous state in North India. –Trans.

Sadguru and Microvita

Published in:
The Awakening of Women [a compilation]
Microvitum in a Nutshell [a compilation]

Notes:

official source: Microvitum in a Nutshell

this version: is the printed Microvitum in a Nutshell, 3rd edition, second impression, 2005 version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition.

According to their nature, microvita⁽¹⁾ are of three types – negative, ordinary and positive. Negative microvita function on their own through nature, while positive microvita function through specially created waves.

Negative microvita primarily function in the múládhára and svádhiśt́hána cakras and gradually rise upwards. If negative microvita are applied to the upper cakras, they will function very rapidly, but this may cause death to human beings. That is why negative microvita by nature function in the lower cakras of the human body, and their influence is mostly felt in the pain and disease of the kidneys, loins, waste, etc. Negative microvita function very perceptibly in the reproductive and excretory organs. Concentrated negative microvita are not usually applied to the human body because they immediately start affecting the human brain and bring death.

Positive microvita are never spread through nature. A mighty personality, a Sadguru, if He so wishes, may emanate positive microvita through His own waves, and thus create similar vibrations in the male human body though positive microvita. In this case, the male body means those who are above twenty-four years of age.

In the undeveloped male body – that is, in those who are less than twenty-four years old – although shukra [a vital fluid which has three stages – lymph, spermatozoa and seminal fluid] is produced, the semen is not yet fully nourished or developed. In the male body, shukra starts being produced at the age of twelve or thirteen. It may be subsequently turned into semen, but that semen cannot be considered fully nourished semen before the male is twenty-four years old. Consequently, I usually treat thirty year old males as the standard age for being a medium for receiving positive microvita.

Young brahmacáriis [trainee monks below twenty-four years old] always try to preserve their semen, hence their nerves are healthy. In the case of females, whether they are young or old, they discharge ova and other materials during their monthly menstrual cycle, and hence their nerves are weak.

As boys up to the age of twelve or thirteen years of age do not develop semen, they are very sentimental, like women. There is little difference between boys and girls up to to the age of twelve or thirteen. After the age of twelve or thirteen, ova are created in the female body, but that is usually ejected from the body at a particular period in every month, hence the nerves in the female body are comparatively weak. Such bodies cannot successfully absorb the strong vibrations of positive microvita. Birds, animals, trees and plants also cannot absorb vibrations of positive microvita. Even in a five-thousand-year-old banyan tree or a gigantic and extremely powerful animal, the mind remains undeveloped and the nerves remain undernourished and weak. If positive microvita are applied to such bodies, they will cause death. The application of positive microvita may emancipate animals and plants through a galloping jump, but their death is inevitable. So, positive microvita should never be applied to children, animals, birds and plants. Similarly, positive microvita should never be applied to the bodies of women. When the waves of positive microvita are widespread, they influence everyone and help in their all-round development.

Spiritual progress is effected through the pineal gland, and psycho-spiritual progress is effected through the pituitary gland. If a man is a diehard sinner or inveterate criminal, and if positive microvita are applied to him, the Sadguru will have to labour hard. If a man is psychically or mentally weak, the Sadguru will also have to labour hard while applying positive microvita to his body. And in the case of those who are physically, psychically and spiritually weak, He will have to labour still harder. In this case, the nerve cells and nerve fibres in the body of the weak man will have to be thoroughly cleaned, hence the labour involved will be immense. Due to the unconditional grace of Parama Puruśa, if positive microvita are applied to a male body which is less than twenty-four years of age, the person may survive if he can adjust with the initial shock, but the probability of death is great. Boys below the age of twelve or thirteen years are sure to die.

Positive microvita can only be applied by Parama Puruśa, but negative microvita are spread through natural forces, as in the case of conjunctivitis. If positive microvita are created through satsauṋga [good company], this will influence the collectivity. It has been observed that when a sádhaka meditates alone, he or she may enjoy spiritual bliss, but if one is in the company of many sádhakas, one will enjoy more bliss.

In principle, negative and positive microvita are the same, but their field of activity is different. For instance, if negative microvita are applied to a male body, they will bring torture and afflictions and sometimes death. In the case of women and children, they will bring instant death. This is also the case with animals, birds and plants.

(1) Entities which come within the realms both of physicality and of psychic expression. They are smaller and subtler than physical atoms and sub-atomic particles, and in the psychic realm they may be subtler than ectoplasm (citta, or mind-stuff). –Trans.

Equality in the Psycho-Spiritual Sphere

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gandaja”
Shabda Cayaniká Part 18

Every spiritual realization – from the higher spiritual realm to the comparatively low psycho-spiritual realm – comes about through the medium of hormones secreted by the ájiṋá cakra and the sahasrára cakra (these hormones are called sudhá in scriptural language). According to some people, women are not entitled to this sort of higher spiritual realization because of certain physical short-comings.

In this regard, I want to clearly state that certainly there are differences between men and women in certain crude vrttis [propensities]. (This is not the proper occasion or time to explain it, but if I find time in the future I will explain about human propensities in detail.) It is true that as there are some differences in the expression of certain vrttis, there will also be differences in the lower glands and sub-glands between men and women The number of glands and sub-glands is also different. Certainly also, there are some subtle differences in the ájiṋá and sahasrára cakras, as these centres directly control the lower glands and sub-glands, but we should remember that these differences pertain to only a few crude propensities. (For example, attachment. When a woman looks upon someone as an enemy, she sees him or her as a fierce enemy and if she looks upon someone as a friend, she takes that too to the farthest extreme, and so on.) But in the spiritual, supra-mental and psycho-spiritual spheres, there are no differences between men and women. Rather, women can attain the highest spiritual experiences that men can attain. There is no logic whatsoever to justify depriving women unnecessarily or making their path of progress thorny. There is no logic in the contentions that only males are entitled to liberation or salvation or that women must be reborn as men to attain liberation or salvation. Rather these statements imply an inherent selfish, exploitative psychology, and the personal and collective interests of men. If anyone tries to advance illogical arguments to perpetuate such exploitation, that sort of cunning will not last long.

Both sons and daughters receive the affection of Parama Puruśa, both are His beloved children. Logic tells us that Parama Puruśa cannot make distinctions or discriminate between His sons and daughters. It is not reasonable to think that He, being the Supreme Father, will take the boys on His lap and feed them sweets, and deprive the girls of all opportunities.

Siŕii náŕu khábe shudhu khoka kole base,
Ár khuku tomár ela bujhi váner jale bhese’!

[Will you seat your son on your lap and feed him sweets, And consider your daughter only as a burden?]

Sentimentality and the Psycho-Spiritual Realm – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Glands and Sub-Glands”
Yoga Psychology

The cranium of females is usually slightly smaller than that of males, consequently women have less nerve cells in the brain than men. But the fact is that men use a very small number of the nerve cells in their brains, and the same applies to women. Spiritual practices and higher pursuits utilize more and more nerve cells. Suppose a man and a woman learn sádhaná at the same time, practise with the same sincerity and progress with the same speed – they will both achieve spiritual elevation. Now, suppose they both enjoy divine bliss after performing sádhaná for the same number of years. If all or say 99% of the nerve cells in the brain of the woman are utilized, a lower percentage will be utilized by the man because he has more nerve cells in his brain.

Women have some propensities that are very strongly developed. In particular, women normally have great love and affection for their children. This is natural. But if the expression of a particular propensity is excessive, it may have adverse consequences. For instance, most stepmothers love their own children more strongly than their stepchildren, and if the intensity of this affection is not controlled, it may create tensions and divisions in the family. Also, because of the affection women have for their children, they may not like to go outside the home, and if this is taken to extremes, it may lead to harmful isolation. Similarly, if a large number of people living in a particular region only stay in their own region out of blind love for their locality, it will be detrimental to the progress of society as a whole. Good relations with other regions will not be encouraged, and the trade and economic development of their region may be adversely affected.

Love and affection are very good attributes, but to protect oneself and society from their possible extreme expressions, the best path to follow is to channelize all one’s love and affection towards Parama Purus’a. This will expand the arena of one’s love and accelerate one’s march towards the Great. A person who has developed universal love will be able to do very great work in a very short time.

Sentimentality and the Psycho-Spiritual Realm – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Under the Shelter of the Guru”
Yoga Psychology

The glands and sub-glands are controlled by the brain. The susceptibility, the automatic response of those glands and sub-glands, is regulated by the nerve cells. There are numerous, countless cells in the brain. Some people say that there are one thousand cells [based on the thousand-petalled lotus of the scriptures] in the brain, but actually there are many, many more. Just as we use the expression “thousands” without actually counting, so we might also speak of “one thousand”.

Rádhá's Devotion – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Vraja Krśńa and Sáḿkhya Philosophy”
Namámi Krśńasundaram

Rádhá⁽¹⁾ attained Krśńa through madhura bháva [sweet devotion]. In Krśńa she found everything that was charming and sweet in life. The spirit of madhura bháva is this: “I will focus my entire existence, whether physical, mental, social, or spiritual, one-pointed to derive sweet bliss from my dear Krśńa”. Usually, ninety-nine percent of all devotees maintain this Rádhá bháva due to its intense sweetness. Krśńa of Vraja increased the degree of sweetness by playing on His flute. Some people said, “I shall never look at Him again, I shall never even think of Him, but shall remain content to look after my little worldly family”, but actually were unable to resist His attraction. The very next moment they would ask, “Why are You not coming today? I’m sitting anxiously waiting for You”. This is madhura bháva. In the history of the world, Parama Puruśa first appeared as the personification of charm and sweetness in Krśńa of Vraja.

Naviinameghasannibhaḿ suniilakomalacchavim suhásarainjitádharaḿ namámi Krśńasundaram.
Yashodánanda nandanaḿ surendrapádavandanam suvarń aratnamań dalaḿ namámi Krśńasundaram.
Bhavábdhikarń dhárakaḿ bhayárttináshakárakam mumukśu mukidáyakaḿ namámi Krśńasundaram.

What is Krśńa like? He is like the dark patches of clouds which appear as harbingers of hope in the northeastern sky after the scorching, simmering heat. Krśńa brings hope, Krśńa means hope – hope of protection, hope of deliverance. The very sight of Him brings peace to the mind, delight to the eyes, and joy to the heart. Some chew betel to colour the lips and mouth; others use cosmetics, but my Krśńa needs nothing to redden His lips except His sweetly enchanting smile.

Krśńa is one, but adored in different ways. He was treated as a son by Nanda and Yashodá, and as a friend by the cowherds of Vraja. Rádhá adored Him in madhura bháva. Yashoda and Nanda worshipped him in vasalya bháva, and the cowherds – who had no schooling, no learning, but sincerity and a loving heart – adored Him in sákhya bháva as a friend.⁽²⁾

(1) Rádhá is both the mythological figure of the Krśńaliila and a philosophical concept representing the highest state of devotion. Many poems and mythological stories have been written depicting Rádhá and Lord Krśńa as young lovers. All of them are symbolic of the inner relationship a devotee has with the Supreme. –Trans.

(2) When the devotee assumes the attitude of a loving parent towards God it is called vasalya bháva. Sakhya bháva is the attitude of a dear friend. –Trans.

Rádhá's Devotion – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Vraja Krśńa and Párthasárathi Krśńa – 2”
Namámi Krśńasundaram

Human beings (jiivas) come closest to Parama Puruśa through devotion, through sweet love for Him (Rádhá bháva). Vraja Krśńa taught His devotees that they must realize the sweetness of this world, for everything in this world is sweet, and make it their own through love.

Rádhá's Devotion – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Krśńa Imparts Six Stages Of Realization”
Namámi Krśńasundaram

When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed) do so, their zeal, their irresistible urge for God is called árádhaná in Sanskrit. The prefix a – rádh (the root verb) + anat́ + t́á in feminine gender = árádhaná. The entity who does this árádhaná is known as Rádhá. Here Rádhá represents the mind of a devotee. The people of Vraja felt and realized Krśńa in all their thoughts and actions.

Rádhá's Devotion – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Discourse 12, Shiva’s Teachings – 2 (Cont.)”
Namah Shiváya Shántáya

How can the Cognitive Faculty, the Supreme Knower of the mind, become the object of knowledge in the practical field? The fact is that when the first stage of mind, or the existential “I”, thinks of the subject “I” of “I know”, its existence becomes subtler than the subtlest, and then finally merges into the Cognitive Faculty – Mádhava Mádhava anukhan sumari Rádhiká Mádhava bhelii – “Rádhiká [Rádhá] while constantly remembering Mádhava [Krśńa] became Mádhava Himself”.

So we clearly understand that to know the Cognitive Faculty means to merge in It. It is like a salt doll trying to fathom the depth of the ocean, and in the process becoming one with the ocean itself; it could not return and tell others the story of how it felt while fathoming the ocean. This sort of becoming one with the ocean while trying to fathom it is termed “self-knowledge”.

Rádhá's Devotion – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Párthasárathi Krśńa and Aesthetic Science”
Namámi Krśńasundaram

Krśńa is the final destination of all human beings. All are advancing towards Him and while advancing towards Him they establish some sort of relationship with Him. That relationship is internal. It is purely personal. One may love Him as a mother loves her son, a wife her husband, a servant his master, or as the love between friends. This relationship is internal. It is purely personal. This relationship exists with both Vrajagopála and Párthasárathi but since Párthasárathi is such an overpowering personality. Usually people establish three types of relationships – that of a wife, a servant, or a friend. I have already told you that Arjuna was a friend of Krśńa – sakhya bháva. The interesting thing though, is that this friendly relationship cannot endure till the end. Either it is converted into dásya, the feeling of being a servant, or madhura – the feeling of being a beloved. That very outlook that is instrumental in determining a particular type of relationship with Parama Puruśa, depending upon one’s inherent saḿskáras, is called mysticism. As I have already explained it is a never-ending endeavour to find a link between finite and infinite. Párthasárathi made it crystal-clear.

Ye yathá máḿ prapadyante táḿstathaeva bhajámyaham
Mama vartmánuvartante manusyáh pártha sarvashah

“I appear before a person according to his or her desires. His or her whole being will be filled with my being. All the jiivas of this universe are rushing towards Me knowingly or unknowingly.” This is the final secret of the universe.

Rádhá's Devotion – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Desire and Detachment”
Subháśita Saḿgraha Part 3

Taking His refuge means merging one’s egotistic vanity in Him. The attainment of Brahma is difficult for those who want to work out the profit and loss of “what shall I get out of this attainment.” If a person, while going to surrender himself or herself to Him, is conscious of his or her petty ego’s profit and loss, then how can he or she dedicate his or her petty ego to Him? His or her worm-eaten mental flower shall not be worthy of worshiping the Lord. Entertaining no desire for sensuous happiness one has to surrender oneself to the waves of the essential flow of that inscrutable Supreme Fountainhead, Brahma. This total dedication – this self-surrender is the sentiment of Shrii Rádhá (the personified Love Sublime), her sole world.

“Gopiigań kare yabe krśńa-darshan;
Sukha-váiṋcá náhi sukh páy kot́ii guń.”
“Gopii darshane Krśńer ye ánanda hay;
Tadapekśá kotii guń gopii ásvádaya.”

[Endless joy unsought-for lies
When Krśńa’s sight fills Gopii’s eyes.
The sight of milkmaids, Krśńa’s joy,
Multifold more do they enjoy.]

A selfless devotee, bathed in the purity of devotion, wants nothing for himself or herself. He or she wants only Parama Puruśa in exchange of his or her own self. At the time of merger as he or she identifies himself or herself with Him, he or she tastes of the boundless bliss. The pleasant waves of sensation take place in the psychic body of the Supreme Entity on getting back His devotee in His own state of Consciousness, are a lot more in evidence in that of the self-immolating sádhaka.

Rádhá's Devotion – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from “Yajiṋa and Karmaphala”
Subháśita Saḿgraha Part 1

When an act is dedicated to Paramátman, its consequences are also dedicated to Him. The unit in that case is neither the doer nor the bearer of the consequences. What is it to you then? Occasionally, an affectatious vanity is seen in the aspirant, but it is not meant for his oor her personal end, rather it is for the sake of Paramátman. This is called sáttvika [sentient] vanity. The vanity associated with selfless service is not derived from the mean unit “I” feeling, but from the feeling of Universal “I”. Rádhá says: Bandhu tomári garave garavińi háma rúpasii tomári rúpe. “I [take] pride in You. This beauty that Rádhá has belongs to You. It is Your beauty which has given comeliness to Rádhá. Is it not that I receive inspiration to act from You? You are the doer and You alone are the enjoyer.”

You should act precisely with this sentiment. The more a person works with feelings of detachment, the greater will be his or her Godward speed and the more the “I” feeling is annihilated. The unit “I” feeling will be completely annihilated by the time you are completely established in the divine feeling.

Rádhá's Devotion – Excerpt H

Published in:
The Awakening of Women [a compilation]

Notes:

from “Krśńa and Supra-Aesthetic Science”
Namámi Krśńasundaram

Hence He attracts the jiivas through His characteristic sweetness, through the divine flow of His sweetness.

As already said, one of the many bhávas is madhura bháva. Madhura bháva is a very exalted bháva, for this leads the aspirant to the closest proximity of the Lord. To a person who is predominantly a devotee of the Lord, everything tastes sweet, there is nothing bitter in the creation of Parama Puruśa. He is attracting you through the ectoplasmic world, binding you through the bonds of love. You cannot sever the bonds of love.

It is said in Vaeśńava philosophy: “The mind wants to forget Him, but cannot. Now, what is the way out?” Sometimes a person is inclined to think, “No, I won’t go near Him.” Even then, he or she has to go. The mind may be reluctant to go, the legs may refuse to go, but even then one will have to move, to reach up to Him. One cannot remain away from Him. Rather, one has to rush along towards Him, because there is that inseparable bond, the inferential bondage of the Cosmic flow. For, He is Mohana, the attracting agent. He is Manamohana, the One who attracts. He is Vishvamohana, the One who attracts the universe.

Rádhá's Devotion – Excerpt I

Published in:
The Awakening of Women [a compilation]

Notes:

from “Krśńastu Bhagaván Svayaḿ”
Ánanda Vacanámrtam Part 17
or from “Krśńa Unparalleled”
Discourses on Tantra Volume 1

It will be better if I say something more about Krśńatattva [the inner meaning of Krśńa]. I have told you that in Vaeśńava Tantra the last bone of the vertebral column is called kula. [Here resides the serpentine coil.] In Tantra it is called kulakuńd́alinii, while in Vaeśńava Tantra it is called “Rádhá”, and Paramashiva [Puruśottama] is called “Krśńa”. Through sádhaná we raise the kulakuńd́alinii upwards, and in the end the union of Rádha and Krśńa takes place.

Rádhá's Devotion – Excerpt J

Published in:
The Awakening of Women [a compilation]

Notes:

from “Rádhiká Shakti”
Ánanda Vacanámrtam Part 2

And similarly, when the human mind is influenced by vidyá shakti [introversial force], what happens? All of a sudden it feels that “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” This idea is a gift of vidyá shakti, and this particular expression of vidyá shakti is called saḿvit shakti. Conscience, when it is roused all of a sudden, is called saḿvit. “I should do something, I should do something.” As soon as it comes in contact with saḿvit shakti, in the next moment you feel, “I should do something practical. Theory won’t help me; I should do something concrete, I should do something practical.” And when this desire to do something practical is created in the mind, this created force is called hládinii shakti or Rádhiká shakti. With the help of this Rádhiká shakti one can move towards that Cosmological Nave.

The Cosmological Nave is called Krśńa, because He attracts everything. Krśńa means “the supreme charmer”, “the supreme attracter”, who attracts everybody towards Him with the help of His – what? His supreme flute. That supreme flute is Krśńa. He creates universal acoustic waves, and those waves bring people towards Him; that is why He is called Krśńa. And microcosms come in contact with Krśńa with the help of that particular expression of sentient vidyá shakti which is known as Rádhiká shakti. And when with the help of Rádhiká shakti the microcosm comes in contact with the nave Krśńa Puruśottama, then we say it is the union of Krśńa and Rádhá. (Krśńa is not a male being of Vrindavan, and Rádhá is not a lady. You should understand it properly.) Now, this Rádhiká shakti is the cogitative faculty, the subject matter of today’s discourse; it is the cogitative faculty, and it is the divine force, and it is the devotional principle, it is devotion.

Rádhá's Devotion – Excerpt K

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Intuitional Science of the Vedas – 4”
Subháśita Saḿgraha Part 2

The first and last word of this sádhaná also is total surrender. To the unit mind Brahma is unthinkable.

Acintyamavyaktamanantarúpaḿ shivaḿ prashántamamrtaḿ brahmayonim
Tathádimadhyántavihiinamekaḿ vibhuḿ cidánandamarúpamadbútam.

He is unimaginable, for He is beyond the sphere of imagination. Not only is He unimaginable, He is also unmanifest because He is inapprehensible to the sense organs through sound, touch, form, taste, smell etc. Any object, having the above five qualities like sound, touch, etc., no matter how huge it is, is apprehensible by the sense organs. He is formless, as we cannot give a form to infinity. But then, is not this perceptible world His form? Yes, it is, but these countless forms of this observable world are but His psychic manifestations. Only unit entities are evolved in the sphere of His mind as the objects of the unit minds, whereas countless and endless, big and small, unit entities are being created and recreated in the imagination of Brahma, the possessor of the infinite mind. Apparently they are His “form” in this observable world. But none of these forms of His psychic flow – none of these bubbles that are originating, rising and bursting are the ultimate entities. They are all progressing through spatial, temporal and personal changes with a view to merging in that Supreme Bearing, the Nucleus of the Thought Cycle. That is why we none of these mundane manifestations of Brahma can be taken as permanent and held on to its as such. No matter how charming or captivating a form of His may be, one day it must take its leave from us, must disappear to some unseeable region in response to the beckoning call of time, leaving us behind to rue and wail in profuse tears. So none of His unit forms can give us any perennial peace or real, abiding happiness. That is why a sádhaka is taken aback at the sight of the infinite, manifest form of the Infinite Brahma, Shrii Rádhá said:

Askest thou, Sakhi [Friend], the experience mine
Describing that Love with the love of mine
Each moment bringeth a newer theme
All my life that Form have I seen
Yet eyes untired, insatiate, keen
Only ears doth hark His honeyed hymn
Still indelible the touch on my ears
Sweet nights passeth in pining tears
The uncanny game beyond my ken
For aeons in heart my heart have I kept
Yet longing heart is ever bereft
Trekked many a talent His essence-den
Could none describe that feel divine
Sayeth Vidyapati, that Love so fine
Not one in a million could ever explain.

Physical Well-Being – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

from “General Health Rules” and “Physical Restraint”
Caryácarya Part 3

1. Women must make it a habit to spend some time outdoors every day in the open air and the sunshine.

If mothers are not healthy themselves, their children cannot remain healthy. So a mother who has the welfare of her children uppermost in her mind should keep a careful watch on her own health. A woman should be allowed to rest and abstain from all sorts of household chores for at least twenty-one days after a childbirth.

On the Ashokaśaśt́hii day every menstruating woman should take in one gulp six mung or máskalái seeds along with six ashoka flowers or buds. They should be taken either in a ripe banana or with water or milk. Similarly, on the Ashokaśt́amii day, eight mung or máskalái seeds and eight ashoka flowers or buds should be taken.

4. Married women and widows should also observe ashokaśaśt́hii and ashokaśt́amii vows. On other śaśt́hii days they should eat fruits and roots instead of rice and bread during the day, and in the evening must never eat rice or similar preparations.

The essence of blood, when transformed, becomes shukra, and this shukra is food for the brain. In the absence of shukra, or in case of its impaired functioning, the entire constitution may be impaired, the body may become susceptible to disease, and mental and spiritual sádhaná may be impaired. Therefore, restraint is a must for every man and woman, because only self-control helps achieve the maximum preservation of shukra. In the human body, one day’s shukra becomes surplus in every twenty-eight days. In the case of unmarried males, this excess shukra is either passed out with the urine or expelled while dreaming. It is not at all abnormal for an unmarried male to have a seminal discharge three or four times a month. In the case of married persons, sexual relations in excess of four times a month can lead to an improper waste of shukra. So as regards the question of restraint and lack of restraint, the more one practises restraint, the greater will be his or her well-being.⁽⁴⁾

For married persons: Keeping in view the progress of society, fit persons should have more children and unfit persons should have less. Of course for want of proper education even the children of fit parents may become a liability to the society rather than an asset. Hence it is better to restrict oneself to producing that number of children for which proper upbringing is possible. But at the same time, attempts at birth control by physical damage to men or women, or by permanent destruction of their procreative capacity, can never be supported, because such attempts may bring about a severe mental reaction in them at any time. But if one has to accept permanent birth control for some special reason, then permission should be requested from the ácárya/á. The ácárya/á in such cases will ascertain the views of the Ácárya Board and then guide the person.

(1) For her health, a woman should avoid stimulation through intimate contact during menstruation. –Trans.

(2) Excessive pressure created by singing and playing wind instruments may be harmful to health at this time. –Trans.

(3) Where the items to be taken on these days are not easily obtainable, the women of that place are not required to take them.

(4) N.B.: Many people give the meaning of the word Brahmacarya as “the preservation of shukra”, but neither of the two words Brahma and carya has any relation with the retention of shukra. Brahmacarya means “to keep the mind attached to Brahma”. Actually the former, so-called Brahmacarya is divided into two classes, called naeśt́hika and prájápatyá. Those who are unmarried will follow naeśt́hika Brahmacarya. That is to say, they will never let shukra be wasted beyond the normal surplus. And those who are married will follow prájápatya Brahmacarya, i.e., they will try not to have sexual relations more than four times in a month.

Physical Well-Being – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Female Diseases”
Yogic Treatments and Natural Remedies

At present a large number of women in society suffer from one female disease or other. The main reasons are:

1. Lack of nutritious diet and consequent anaemia; 2. Unnatural way of life; 3. Lack of proper observation of the dos and don’ts during menstruation. 4. Lack of sexual restraint by males and females; 5. Ignorance regarding sexual matters.

Though female diseases may not be obviously fatal, they slowly sap the vitality of the individual, and children, who are the hope of society, are born with mental and physical defects which remain throughout their lives. What a terrible situation this is for society can easily be imagined. On account of female diseases women often die prematurely. In most cases, if not all, lack of self-control by the male is one of the causes of female disease. It is certainly not desirable for women to go to their graves prematurely due to the intemperance of men. Sexual overindulgence is also harmful to the men, because it causes excessive wastage of shukra, which in the lymph stage nourishes the brain. Remember that self-control is the greatest thing in life.

Advice for Pregnant Women

Published in:
The Awakening of Women [a compilation]

Notes:

from “Garbha”
Shabda Cayaniká Part 20

When the foetus in the mother’s womb becomes somewhat developed, its hair starts to grow. The mother may develop nausea. Sometimes she develops a special fascination with certain edibles and inedibles, and some peculiar distastes as well. In ancient Bengal there was a social custom to provide an opportunity to a pregnant woman to eat foods of her choice. This was known as sádhbhakśań.

Normally, in the advanced stage of pregnancy, women are not permitted to do physical labour. This is wrong. Women in that condition should be allowed to do a little work. (The same principle applies to pregnant animals.) Otherwise, there remains a risk during labour. Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.

Foods which are highly acidic, such as acidic citrus fruits, overripe pineapples, overripe jám⁽¹⁾, cottonseed flour and spicy pickles, should be carefully avoided as they may harm the fetus. Bending over in a stooping posture to lift anything heavy is strictly forbidden for pregnant women. Although there is no objection to carrying loads for those who are accustomed to it, they must not stoop over to lift a heavy load onto their heads. It is better if others will help them to lift it up. In this stage of pregnancy a daily bath is a rule, but one must not bathe after sunset. It is better to lie down on a hard bed.

It is desirable that the best room in the house should be used for the confinement. In certain parts of rural Bengal, the worst room or the cowshed is used for confinement out of superstition. This practice is certainly wrong – more than that, it is a crime.

There are many people who affect respect, loudly praising women as a race of mothers, but who in practical life suppress them underfoot, sending them into the jaws of premature death by depriving them of happiness and the comforts of life. The conscientious should be vocal against these heinous acts. We must pay due honour to women as mothers and help them to live long lives.

The family should see to it that the woman is not forced to walk to the outhouse on foot for at least twenty-four hours after delivery.⁽²⁾ The delivery room should be fitted with a bathtub and commode. If a girl is born no one in the family is to point an accusing finger, either directly or indirectly, at the mother. It may create undue pressure on her heart. There was one lady of my acquaintance who was unable to bear the humiliation brought down by her family just after the birth of her seventh daughter. She cried out, “Again a daughter, again a daughter, again a daughter!” and immediately expired.

A pregnant woman must certainly be provided with nutritious food. No constipation-creating foods should be supplied to her. (This is as applicable to animal mothers as to human mothers.) Sweet-pea leaves, or if not available, then spinach, nat́e shák or gourd leaves should be taken daily in small amounts. Puṋi shák should be strictly avoided.⁽³⁾

All that I have said in the above is as applicable to pregnant animals as it is to human mothers. In the case of the first delivery one should consult a physician or experienced midwife after one month. If one follows the above instructions, death during delivery will become a rare phenomenon.⁽⁴⁾

(2) This advice is for safety and hygienic reasons in places where the facilities are unclean or unsafe (e.g., a slippery or muddy walkway). –Trans.

(3) There are many varieties of nat́e shák (Amaranthus oleraceus Linn. or Amaranthus tristis Linn.), and all may be eaten. Puṋi shák (Basella rubra Linn.) comes in two varieties, green and red. The red variety is not included in a yogic sentient diet. Green puṋi shák should be avoided because of its high acidic content. –Trans.

(4) The following advice was given during a personal audience given by P.R. Sarkar to two wholetime workers of Ananda Marga in 1978. The writer is Avadhútiká Ánanda Jayashrii Ácáryá. (The article has been adapted for this edition; the original article can be found in Prajiṋá Bháratii, Sept. 1994.) At the end of the visit, Bábá said, “You may do Guru Pújá, if you like,” which Avadhútiká Ánanda Viitashoká Ácáryá and I did.
When we had finished and were preparing to stand up to leave, Bábá spoke again, “No, wait, I have something to tell you. It was a secret before. Tell our girls that during the time of giving birth they should repeat their particular guru mantra in their particular Iśt́a cakra (from profile, Bábá indicated the various Iśt́a cakras). If they do so, there will be minimum haemorrhaging and the birth will be safe.”
Again Bábá spoke, “Do you know the naming ceremony (of Ananda Marga)? Until the age of six months, the mother should give only her milk, and at the time of nursing, she should sing (the kiirtana mantra) Bábá nám kevalam in a low voice so that only she and the baby can hear it. If she does so, the baby will have a spiritual start, and at the time of singing kiirtana, her milk will become divine nectar.”
–Trans.

Science and Population Control – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from Problems of the Day

The population of the world is rapidly increasing. Naturally, many people have become extremely alarmed about this. In capitalist countries there are sufficient reasons for such alarm, because in these countries the increasing population means greater poverty for the people.

In a collective economic system, however, there is no reason for such alarm. In the event of shortages in the food and accommodation of an entire population, people, through their collective efforts, will convert uncultivated regions into new cornfields [arable land], increase the productivity of the soil by applying scientific methods, and produce human food from the earth, water and air by chemical processes. If the earth becomes depleted of resources, the people of the world will rush to other planets and satellites in search of new land.

In capitalist countries, if people adopt birth control methods to avoid financial hardship in their families, there is nothing to be said against them. However, using birth control methods which deform the bodies of men and women or which destroy their reproductive capacity forever, cannot be supported, because in such cases a severe mental reaction may appear in them at any moment.

Science and Population Control – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from Problems of the Day

Science is moving fast – it is moving ahead and it will continue to move ahead. Nobody can check the advancement of science by criticizing it. Those who try to make such attempts will themselves lag behind – they will be rejected by the modern world.

Human beings will definitely be able to increase human longevity by scientific techniques. In certain special cases they will even be able to restore life to dead bodies. The endeavour to expedite the advent of that auspicious day of science is certainly an important part of social service.

One day human beings will also learn how to produce human babes in science laboratories. Perhaps then it will be possible for human beings to place an order for their children and to get children according to their choice. Why should these laboratory babes lag behind modern humans with respect to intellectual and spiritual wealth! Those opposed to science today challenge, “Let human beings demonstrate that they can produce living entities!” By producing laboratory babes, the human beings of the future will give a befitting reply to this challenge.

The development of intuition will make human beings more spiritually inclined. What Saguńa Brahma [the Qualified Supreme Entity] is directly doing today will be done increasingly by the human beings of tomorrow. In that age the reproductive capacity of the human body will gradually cease to exist.

Science and Population Control – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Population Growth and Control”
Prout in a Nutshell Part 13

Good varieties of seed, fertile land, adequate nourishment, light, air and water are all essential for good reproduction in both the plant and animal kingdoms. In this respect human beings are no different from other creatures. In human society the selection of suitable males and females is desirable for reproduction of a high order. Until human beings are produced in scientific laboratories it will be detrimental to society if this matter is neglected.

If people of sublime intelligence and brilliance reproduce more offspring, it will be very beneficial for society. The responsibility for nurturing and bringing up these children will have to be taken by society or the government. Similarly, it will be harmful for society if mentally deficient, naturally delinquent or insane persons produce many children. In fact, society will be benefited by the permanent destruction of their reproductive capacity, providing this does not cause any harmful reaction.

Science and Population Control – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Talks on Prout”
Prout in a Nutshell Part 15

Vested interests do not favour population growth because this will mean sharing mundane property at the cost of their hoarding. Capitalism would like the extinction of the intellectual class as this would give it free scope for exploitation. The intellectual class usually belongs to the middle income group. Capitalists encourage family planning and birth control to check the growth of this middle class, thus these measures are a creation of the capitalist order.

Due to age-old superstitions the common people do not take the help of these measures. It is the middle class intellectuals who adopt these practices and become the victims of them. A Proutistic order would vehemently oppose this move. There is immense potential for maintaining the population of the world. By scientific advancement it may be possible for human beings to live on tablets. The real glory of humanity lies in creating conditions for adjustment with natural processes rather than in curbing normal processes by artificial measures.

“Artificial sterilization” means making males or females artificially sterile. This has certain adverse effects on the mind and body of human beings. Sterilization brings glandular changes and changes in the hormone secretion of the glands which ultimately affects mental expression. Due to these changes a man may become like a eunuch. According to Prout only severely handicapped people and born criminals should be sterilized.

A day is sure to come when human beings will make test-tube babes in laboratories. When this practice is widespread nature will snatch away the reproductive or generative power from men and women, in the same way as physical changes have evolved in human beings from the original form of Australopithecus. It is interesting to discuss the coming days of human civilization when the reproductive powers of humanity will be seized and babies will be produced in laboratories.

It is a general instinct in human beings to create something. Inspired by this instinct, people create new things, make new inventions and undertake research. It is out of this creative urge that human beings produce children. This creative urge, when utilized for realizing the Macrocosm or the Cosmic Mind within the self, is called prema [love]. This realization is achieved through sádhaná. Otherwise the creative instinct is called káma [sexual impulse]. An important fraction of this creative urge is wasted in producing children. When laboratory babes are produced and the reproductive power of human beings is snatched away by Prakrti, the surplus creative urge can be diverted to the creation of good things, resulting in better discoveries, better inventions and better pursuits of life. This aspect of utilization has never been conceived of before. Never before has anyone thought of the enormous all-round potentiality of human beings. Prout is therefore a new theory.

There will be two kinds of laboratory babes – mechanical and biological. Mechanical babes will be like dolls operated by electric power. The different organs of these babes can be put into action by different substations. These substations may be located within the body. These babes will have no sex difference or nervous system. Being bereft of a nervous system they will not be able to do sádhaná, and they will not experience pain and pleasure. Nor will they be able to reproduce. They will serve human beings as silent and obedient servants according to the directions of their masters.

Compared to mechanical babes, biological babes will be perfect. Ova and spermatozoa, both being chemical compounds, can be created in a laboratory. Embryos, created by the fusion of spermatozoa and ova, can also be developed in a laboratory. Babes created by such a method will be called biological babes. The entire body, including the brain, can be created, but it is beyond the scope of human endeavour to create mind. As in the natural evolution of human beings, nature will put a bodiless mind into the embryo of the laboratory babes. This explains why a laboratory babe will not be free from saḿskáras [reactive momenta]. With the development of medical science, laboratory babes can be given a long life in comparison to normal human beings. It may be possible for future humans to disconnect their limbs and move anywhere freely with their brain only. The different parts of the body of a biological babe can be replaced, but the brain cannot be replaced, for it is a brain with a particular set of saḿskáras, and hence replacement of the brain would mean replacement of the personality. The brain is a collection of nerve cells, the totality of which is the personality. It is not possible to change the brain without changing the nerve cells and consequently the personality.

With the advent of biological babes, Prakrti will snatch away the reproductive power of human beings and hence they will not be able to reproduce. Instead, they will simply create more laboratory babes. Biological babes will not have much attachment, though they will be subject to pleasure and pain. They will not be required to undergo much physical struggle because through scientific inventions a tablet may be sufficient to sustain them for days together. They will be bereft of family ties, as laboratory babes will be produced in laboratories from chemical compounds. They will gradually develop a tendency of aversion to worldly enjoyment. It is not difficult to envisage a day when laboratory babes may think that nature has lost all its charm, that life is not worth living, and that there is even no use in eating. It is better we do not think further on this. However, it should not be lost sight of that laboratory babes will be great sádhakas, or spiritual aspirants, as they will be more conscious of their imperfections. Hence, the more leisure time they have the more sádhaná they will do.

The Dance of the Expansion of Mind – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “Song Dance and Instrumental Music”
Prout in a Nutshell Part 10

Furthermore, it is found that human beings are sometimes affected by various diseases; and frequently they are faced with various difficulties with respect to their sádhaná. These impediments may or may not be major. For instance, small diseases like liver trouble, may cause problems from time to time, and to remove these types of hindrances, I invented the kaośikii [“the expansion of mind”] dance on the sixth of September 1978. This dance serves as an antidote to twenty-two types of diseases.⁽¹⁾ All these are primarily meant to first of all ensure objective adjustment: and thereafter, they vibrate the cittáńu [ectoplasmic stuff] which in turn is concentrated at a certain point touching the point of the soul, where Parama Puruśa resides.

(1) The benefits of kaośikii nrtya were given as:

1. It exercises all the glands and limbs from head to foot. 2. It increases longevity. 3. It makes for easy delivery. 4. The spine will become flexible. 5. Arthritis of the spine, neck, waist and other joints will be removed. 6. Gout in the spine, neck, hands and waist will be lost. 7. The mind becomes strong and sharp. 8. Irregularities in menstruation will be cured. 9. Glandular secretions will become regulated. 10. Troubles in the bladder and urethra will be cured. 11. It gives control over the limbs. 12. It adds charm and shine to the face and skin. 13. It removes wrinkles. 14. It removes lethargy. 15. It cures insomnia. 16. It cures hysteria. 17. Fear complexes will be removed. 18. Hopelessness will be lost. 19. It helps in self-expression and develops one’s potentiality. 20. Spinal pain, piles, hernia, hydrocele in men, nervous pain, nervous disability will be cured. 21. It cures kidney and gall bladder troubles, gastric trouble, dyspepsia, acidity, dysentery, syphilis, gonorrhoea, obesity, thinness and liver diseases. 22. It increases the capacity to work until 75-80 years of age.

–Trans.

The Dance of the Expansion of Mind – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Treading the Broad Path of Spirituality”
Ánanda Vacanámrtam Part 4

Everything in this universe is characterized by certain colours. Knowingly or unknowingly human beings are attracted by these colours. Some such as green and chocolate brown are very pleasing to the human eye. Perhaps you know that these two colours have been selected for those dancing the kaośikii dance. Colour has a tremendous influence on everything. When the human mind becomes strong enough not to be affected by any colour, it is called vaerágya [renunciation].

The Dance of the Expansion of Mind – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Cosmic Father Has a Special Responsibility”
Ánanda Vacanámrtam Part 6

I invented kaośikii on September 6, 1978. This dance is both an exercise and a medicine for twenty-two diseases. It is a sort of panacea for almost all female diseases, and for many male diseases in younger boys. It is a medicine for most liver diseases. It ensures safe deliveries for women, and also checks the advent of old age. It is a medicine.

The Dance of the Expansion of Mind – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Dances and the Path of Vidyá”
Ánanda Vacanámrtam Part 12

Lalita mármika is purely a devotional dance. The elbows must be placed above the 90° position in relation to the shoulders. The upraised hands indicate the spirit of surrender.

Hands placed at 90° indicate the strength of the arms of the dancer. Táńd́ava expresses the spirit of strength and vigour. They are straight, meaning thereby that they are ready to fight death. One hand, holding a skull or fire or a snake, represents death, while the other hand is holding a dagger, represent the spirit to fight death.

Kaośikii: The two hands when upraised and folded together represent, “Now I am trying to establish a link with Parama Puruśa.” Both hands bending to the right indicate, “I know the right way to request You.” The bending of the body should be at a 45° angular projection. The leftward movement represents, “I know how to fulfil Your demands.” The movement of bending in front suggests complete surrender. The backward bending represents, “I am ready to face all troubles that may come,” The last tá, tá represents, “O Lord, I repeat Your rhythm.”

Táńd́ava and Kaośikii

Published in:
Ánanda Vacanámrtam Part 22 [unpublished in English]
The Awakening of Women [a compilation]

Human existence is trifarious. That is, it has three strata – physical, psychic and spiritual. None of these strata should be neglected. Although the psychic stratum is more important than the physical stratum, even so the physical stratum cannot be ignored. Likewise, the spiritual stratum is more important than the psychic stratum, but the psychic stratum must not be neglected on that account. Cultivation of the psychic stratum also is essential. The mentality of those who do not practise spirituality, but only look after their physical and psychic development, will become crude. Those who are concerned only about their physical development and spiritual elevation but do not work for their mental progress will gradually become psychically inert. The collective intellectual progress of the society will be checked forever. If people do not make an effort to develop physically, the society as a whole will suffer for the lack of strong, healthy men and women. Since that is not desirable at all, there should be equal emphasis to develop in every stratum of life, and there should be a perfect balance in the three strata.

Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole.

The practice of táńd́ava that is prescribed for you [men] is conducive for physical and spiritual progress. In my opinion, as many people as possible should practise táńd́ava. Those who are a bit old should practise it twice a day at the time of their spiritual practices. As far as young people are concerned, they may practise it as much as they can. There should be healthy competitions for them.

The practice of táńd́ava is not suitable for women because of certain physiological constraints. But they need something too. When in Patna, I invented a new type of dance-exercise for women, which I have called kaośikii nrtya. As for the benefits, kaośikii is as important as táńd́ava.

Kaośikii is beneficial for both men and women. Competition in táńd́ava and kaośikii is very good and encouraging. I strongly support it. There should be competitions wherever there are Ananda Margis. There should be competitions even where there are no Ananda Margis. There is no harm in it; rather it is beneficial in all respects.

Párvatii, Consort of Shiva – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Pervasive Influence of Shiva”
Namah Shiváya Shántáya

Let us take the case of Párvatii. What is the meaning of the word Párvatii? Some may derive it as Párvatasya duhitá, párvatasya kanyá (using śaśt́hii tatpuruśa⁽¹⁾) – that is, “daughter of a hill”. Obviously the question will arise, and quite logically, how can a human girl whose body is made of five fundamental factors be the daughter of a hill? A river may be called the daughter of a hill, but in the case of a human girl we cannot say that. So the derivation of Párvatii as párvatasya kanyá is not logically acceptable; rather the proper derivation is párvatadeshiiyá kanyá ityarthe Párvatii (using madhyapadalopii karmadháray⁽²⁾ ): “a girl born in the hill state.” So when people say that Párvatii was the daughter of the Himalayas, it does not mean that she was the daughter of a person named Himalaya, but that she was a person born in the Himalayan Range. This Párvatii was fair-complexioned; that is, she was an Aryan girl.

In the then India, the mutual relations between the original inhabitants of India (Austrico-Mongolo-Negroids) and the outsiders, the Aryans, were by no means cordial. The Aryans, out of deep-rooted contempt for the indigenous people of India, used to call them sometimes asuras [monsters], sometimes dánavas [demons], sometimes dásas [slaves], sometimes shúdras. The Aryans did not accept those people in their society; rather, they declared them to be outcastes. But these ancient people of India, of Austrico-Mongolo-Negroid blood, had their own civilization and culture. They were also developed people: they had their science of Tantra, and their medicine. There was a prolonged conflict between these people and the Aryans.

Párvatii was the daughter of an Aryan King, Daksha, who ruled in the Himalayan regions. Many people were hopeful that after the marriage between Párvatii and Shiva, the relations between the Aryans and the non-Aryans would improve. During the period of penance that Gaorii (another name for Párvatii) undertook in order to attain Shiva as her husband, she used to dress in the fashion of a Shavara girls (the Shavaras were one of the non-Aryan communities.) She used to stitch turmeric leaves together to make improvised outer garments. One of the Sanskrit synonyms for “turmeric leaves” is paŕńa. As she would wear paŕńa as her clothes, she was called paŕńashavarii. Later, after she became successful in her penance, people requested her, “Now please set aside the turmeric leaves and wear fine clothes.” When she actually discarded the crude turmeric leaves, she was nicknamed Apaŕńá [“without leaves”]. Unfortunately, even after the marriage between Shiva and Párvatii, the relations between Aryans and non-Aryans did not improve; rather they became more strained – the conflicts became more acute than before. Gaorii’s father, Daksha, and the Aryans continued their slanderous campaign against Shiva, and finally, to humiliate Shiva, they held a yajiṋa [sacrificial ceremony] to which Shiva was not invited. Párvatii went to attend the yajiṋa, and, unable to bear the insults to her dear husband, immolated herself in the sacrificial fire.

Kśánta hao go pitá Shivanindá ár sahe ná
Kuver yár bháńd́árii Brahmá Viśńu dvárer dvárii
Ámi tánri ájiṋákárii jeneo ki tá jána ná.

“I am a follower of Sadáshiva, the brilliance of whose divine presence outshines even the dazzling brilliance of the jewels of Kuvera’s⁽³⁾ treasury; whose unmatched dexterity in creation excels even that of the creator Brahmá Himself; whose unequalled love surpasses even that of the dissolver Maheshvara Himself; in whose loving shelter not only humans, but also animals and plants, feel absolutely secure. You certainly know this. I cannot bear this insult to Shiva any longer. Stop, Father, stop!” After that self-immolation the relations between the Aryans and the non-Aryans improved.

Párvatii, Consort of Shiva – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Art and Science”
Ánanda Vacanámrtam Part 14

Spiritual practice comes within the scope of science. The first scientist who invented this spiritual science was Lord Shiva, who was born about seven thousand years ago. The name of His spouse was Párvatii. In Old China, Párvatii was known as Tárá.

Párvatii, Consort of Shiva – Excerpt C

Published in:
The Awakening of Women [a compilation]

Notes:

from “Giribhúh”
Shabda Cayaniká Part 13

Giribhúh. If you use this word in the feminine gender you must use a visarga [“ah” (ঃ – গিরিভূঃ)]. It means Párvatii, “Who Was Born in the Mountains”. According to mythology Sati, the daughter of King Daksha and Prasuti, self-immolated in the sacrificial fire at Daksha’s palace and was reborn as Párvatii, or Gaorii, the daughter of Himalaya and Menaka. She won Shiva as her husband by practising severe penances. As she was born in the mountainous region, as mentioned above, she was called “Giribhúh”. (Giri means “mountain” and bhúh means “born out of”.)

Although it is said that in ancient Aryan society women enjoyed a certain amount of status, they were not accorded full respect. But in the non-Aryan society of India, the status of women was equal to that of the men. They enjoyed equal rights with their male counterparts; they walked side-by-side. Lord Shiva wanted women to be treated as they deserved irrespective of whether they were Aryans or non-Aryans. Most of the arrogant Aryans opposed Him, though some, of course, supported Him. Párvatii was in the forefront in the fight for women’s rights.

At that time, the visarga was used with first-case singular-number words to confer special honour. Párvatii always used the visarga with her name just to assert her sense of dignity. Since then, the visarga has been accepted in the spelling of “Giribhúh”. Whether or not this story is actually a fact, I neither have any objection, nor is there any cause for objection, if the visarga is retained.

Párvatii, Consort of Shiva – Excerpt D

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaola and Mahákaola”
Ánanda Vacanámrtam Part 23

Shiva’s spouse was Gaorii. She was also known as Párvatii. In Sanskrit parvat means “mountain”. Gaorii was a mountain girl, Himalayan girl; that’s why she is commonly known as “Párvatii”. She was also a great yogi. Now, Shiva and Párvatii are treated as ideal. They are looked upon as the ideals of each and every yogi, whether family person or ascetic.

For a family man, a yogi who is a family man, Shiva is the ideal. For a lady who is a yogi and a family [person], Párvatii is the ideal. For an ascetic, male or female – for a male, Shiva is the ideal, and for an avadhútiká [an avadhútiká is a female ascetic], Gaorii is the ideal, Párvatii is the ideal.

Now I think you have understood the story? It is not a story, it is a fact, and most of the books on yoga are nothing but conversations, dialogues, between Shiva and Párvatii. Shiva is treated as the ideal man, and Párvatii as the ideal lady.

Párvatii, Consort of Shiva – Excerpt E

Published in:
The Awakening of Women [a compilation]

Notes:

from “Subjective Approach Through Objective Adjustment”
Ánanda Vacanámrtam Part 14

About seven thousand years ago a great yogi, Sadáshiva, systematised different branches of yoga. His spouse, Párvatii, was also a yogini, and for the welfare of the entire human society Lord Shiva and Párvatii tried their best to create a practical cult.

Párvatii, Consort of Shiva – Excerpt F

Published in:
The Awakening of Women [a compilation]

Notes:

from “Shiva’s Teachings – 2 (Shivopadesha 9)”
Namah Shiváya Shántáya

In the older days, Párvatii was the symbolic representation of all the spiritual questions of human beings. Párvatii, as a representative of humanity, would ask Sadáshiva all the eternal questions of the human mind. Shiva’s answers to these queries are indeed the lovely jewels of all ages. Párvatii’s queries, too, are so beautiful that hearing them, learned people think, “Indeed, this is also my question.” That is why her questions have been arranged in perfect order, and are collectively known as nigama shástra. This nigama shástra is a collection of spiritual questions of a very high order. Although Shiva’s answers are very illuminating in their brilliant philosophical exposition, their practical value far exceeds their philosophical value. Indeed, Shiva’s philosophical explanations are more illuminating because of their practical value.

In Tantra, the nigama, that is, the collection of Párvatii’s questions, and the ágama, the compilation of Shiva’s answers, have been compared to the two wings of a swan. A bird cannot fly on one wing; similarly, Tantra philosophy, with its nigama and ágama is complete. If one of the aspects is excluded, the inner essence of Tantra is jeopardized.

Párvatii, Consort of Shiva – Excerpt G

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Dialogues of Shiva and Pa’rvatii-1”
Ánanda Vacanámrtam Part 23

You know that Tantra is a spiritual cult. It is a cult because Tantra clearly explains how to do a sádhaná of a particular type and stage, and what the achievement will be from each such sádhaná. All possible details have been worked out. It is a systematic practical science. It is vaevahárika [practical], not bookish. Tantra is dharma, and since Ácárańát dharmah [“Dharma is the assemblage of all your conduct”] one has to do Tantra practically in one’s individual life. But the practical side of Tantra is very abstract and subtle. One has to be very careful indeed in practising it. So that sádhakas might know and understand the practical side clearly, Párvatii posed questions to Lord Shiva and Lord Shiva answered them.

The questions of Párvatii were for the sake of lokashikśá [education of the people]. Those questions which are only for the sake of questioning or for the sake of measuring the knowledge of the other person have no value on the sádhaná márga [path of spiritual practice]. They are a sheer waste of time. When the questions asked are intended for the purpose of knowing and then doing, the questions are termed pariprashnas.

What to do; how to do; why to do these are pariprashnas? Such pariprashnas make up the nigama shástra. Such pariprashnas constitute the philosophical, theoretical, side. And the practical side, constituted by the answers of Sadáshiva, is the ágama shástra. In other words, the pariprashnas of Párvatii go to make up the nigama shástra, and the practical answers of Sadáshiva make up the ágama shástra. Nigama and ágama together make up the Tantra shástra.

Párvatii, Consort of Shiva – Excerpt H

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Cosmic Father Has a Special Responsibility”
Ánanda Vacanámrtam Part 6

And Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtana⁽¹⁾ is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá [gesture].

Párvatii, Consort of Shiva – Excerpt I

Published in:
The Awakening of Women [a compilation]

Notes:

from “Tantra A’ga’gor’a’i Va’stavava’dii”
Ánanda Vacanámrtam Part 15
or from “Táńd́ava, Shástra and the Teachings of Shiva”
Discourses on Tantra Volume 2

Párvatii lent her cooperation to Shiva in many ways in propagating spirituality. Shiva introduced the táńd́ava dance, and Párvatii introduced the lalita mármika dance. Ananda Marga has accepted the system of combining the lalita mármika dance with kiirtana. Now to create a link between the táńd́ava invented by Shiva and the lalita mármika invented by Párvatii, certain rhythms were invented or discovered. The common term for all these rhythms is tála: the tá of táńd́ava and the la of lalita.

The two of them together, Shiva and Párvatii, did a lot for the all-round development of the people of that dark prehistoric age. In that distant past, Shiva had to invent so many new things the science of medicine, the science of music, the science of art, the physical sciences, etc. Párvatii would at times ask Shiva various questions, and with the replies which Shiva gave, she acquired the capacity to educate the masses in the science of spirituality. Shiva used to reply gladly to all Párvatii’s questions.

Satyabhámá and Rukmińii

Published in:
The Awakening of Women [a compilation]

Notes:

from “Gandharukmińii”
Shabda Cayaniká Part 18

Satyabhámá and Rukmińii, Lord Krśńa’s consorts, were always spoken of together. Satyabhámá was adept in social service, government administration and the art of warfare. Perhaps you know the story of how she once led her country to victory.

Once, in Lord Krśńa’s absence, a neighbouring king, Narakasura,⁽¹⁾ attacked Dwaraka, Krśńa’s capital. (By the way, the Dwaraka of Krśńa’s time is no more. It long since became submerged under the Arabian sea. The old city of Dwaraka is sleeping under the Arabian sea: I would say about twenty-six miles west of the present-day Dwaraka.

Immediately after Narakasura attacked Dwaraka, Satyabhámá lost no time and launched a fierce counterattack against the invading forces. Narakasura’s army was defeated and he died on the battlefield. The day Narakasura was killed was the day before the new-moon day of the month of Karttik [mid-October to mid-November]. The whole city of Dwaraka was transported with joy. They jubilantly celebrated by lighting fourteen candles and, on the following evening, worshipped Satyabhámá with festivities and diipávalii [elaborate lights]. Even to this day, people in some parts of India worship Diipánvitá Mahálakśmii [the goddess of good fortune] with great revelry, shooting off firecrackers. On this same day, Bengalees conduct the worship called Shyámá Pújá.

Meghavarńá vigatavasaná,
Shavashivárúd́há shyámá trinayaná;
Narashirakhad́garvarábhayashobhaná,
Caturbhujá Kálii Kálikárúpińii.

The northwestern Indian wave [of social festivities] reached Bengal. On this day, some Bengali families first worship Alakśmii [the goddess of misfortune]. (Alakśmii here symbolizes Narakasura.) They worship her in the early evening. And in the late evening, around eight o’clock, they worship Lakśmii, the goddess of fortune, symbolizing Satyabhámá.⁽²⁾

Let us come to Rukmińii. Rukmińii was born in Arunachala. This territory was known as NEFA [North Eastern Frontier Agency] during the British period. During the rule of the Ahom Dynasty, this area was next to Assam and the Kamrup kingdom. It was known as Baliapara and continued to be called Baliapara into the early British rule.

Rukmińii was famous for her ingrained spiritual fervour. She took an abiding interest in propagating dharma and accelerating the spiritual elevation of her fellow human beings. People would change their outlook when they came in close proximity to this spiritual personality. Even those with a crude, mundane outlook would change into ardent spiritual seekers.

The Erudite Scholar Kaoshitakii

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kaoshitakii”
Shabda Cayaniká Part 10

Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

Kaoshitakii was the wife of Maharshi Agastya. The Maharshi spent his whole life propagating his sublime ideology and popularizing the broad ideals of humanity. His worthy spouse, Kaoshitakii, assisted him in the task of spreading his noble mission.

Kaoshitakii was a profound scholar with all the grand qualities of a large, tender heart. Sometimes Agastya would pass on his great ideas to her and inspire her to perform noble deeds, and sometimes Kaoshitakii would have excellent new ideas, communicate them to her husband, and inspire him to do good deeds. Thus both of them worked in close cooperation for the promotion of divinity in human life.

You know that geographically India is divided into two parts. The south is called Dákśińápath or Dákśińátya [the Deccan], and the north, Uttarápath or Áryávarta. The central portion of the Deccan was once part of ancient Gondwanaland.⁽¹⁾ Some portions of the southern part of Áryávarta were also part of ancient Gondwanaland. The remaining portion of northern India consists of the Himalayas and the deposits of alluvial soil coming from the Himalayan regions. The mainstream of the south came from the broader synthesized stream of Dravidian culture, which in turn was strongly influenced by Ráŕh civilization. And northern Indian civilization came from the broad Caucasian stream, which was vibrated in every pore by Ráŕh civilization. The lower reaches of northern India were also pre-eminently Ráŕh civilization. What we today call Bengali civilization is a mixture of Ráŕh civilization and the Gangetic and Brahmaputra civilizations. The Bengali civilization in its extended form has been evolving for many centuries together. It became sweet and complex because of its blend of diverse cultural trends.

Let us come back to our topic. Maharshi Agastya had to cross the Vindhyas to the southern part of India to take an active part in a cultural blending. His intention was to bring the south closer to the north. It is related that he said to Kaoshitakii, “Let us both go south,” but his wife replied, “No, it would not be good for us both to go. If we both go to one part then the other part will be neglected. As there is certainly a necessity to go south, I want you to go and exchange ideas with all, irrespective of male or female. Let me remain in the north and establish cultural contact with all.” Hence Kaoshitakii did not accompany her husband in his march south. She preferred to stay back in the north.

You know, the first propounder of music (here, music means instrumental music, vocal music and dance) was Lord Shiva. Maharshi Bharat was his first disciple. This school of music that started with Shiva divided into two schools – north and south. It is a fact that if trees, flowers, fruits and seeds are in the same environment for a long time they will acquire certain environmental specialities. If you plant the same langra variety of mango in Kashi, Baruipur and Malda, you will find a thousand years later that they have developed differences in leaf, colour, taste and smell. This is what is called environmental change. In the same way, the music propagated by Lord Shiva became clearly divided into two distinct schools. The school of music popular in the north was Áryávarta Saḿgiita, or “Hindusthani Sangeet”, whereas its southern counterpart became known as Deccan or Karnatic music.

Similarly, in manners, customs and food habits, certain environmental changes take place, which is but natural in the course of time. In northern India, environmental changes affected the eastern and western portions in a very conspicuous way. The differences became especially prominent in Bengal, where the civilization was a blending of three river-valley civilizations. As a race, the Bengalees are predominantly Austrico-Mongolo-Negroid.

As far as can be known, Maharshi Agastya did not come to Bengal. Had he come to Bengal, the cultural rapport between Bengal and the rest of northern India would have been much closer.

Now let us come to a popular story. It is said that the Vindhya Mountains are very high. It is true that the mountains of ancient Gondwanaland were always snow-covered. With constant rainfall and storms the mountain peaks eroded. There is no doubt that the Vindhyas of yesteryear were extremely high. As the story goes, it was not easy to cross over the high Vindhyas to go south. Maharshi Agastya came to the Vindhyas, and the mountain, in his honour, bent its head low. Agastya wanted to go south to establish the cultural contact between north and south. He spoke to the mountain, “May you have a long life, my child. Keep your head low until I return. When I return from the south, this long prańáma [obeisance] will do for that time also!” Agastya went south and never returned. The Vindhya kept its head low and never again raised it. The cultural synthesis between north and south continued unabated.

Since then if someone sets out [[to]] the south [[for]] some destination and never returns, people say, Agastya yátrá [“an Agastyan journey”].

Today you learned something about Kaoshitakii, the worthy spouse of Maharshi Agastya. Names such as Augustus and Augustine come from the word Agastya. (You have certainly heard of St. Augustine.)

(1) Gondwanaland was an ancient continent, now, due to geophysical changes, no longer intact. –Trans.

The Righteous Gandhari – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from “The Moral Standard of the Age”
Discourses on the Mahábhárata

Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

Take another small example – the character of Gandhari. Gandhari was an Afghan lady. There is a place named Kandahara, Gandhara in Sanskrit, in Afghanistan, to which Gandhari belonged. Indian people called Kandahara “Pratyanta Desha” – the extreme border area, not exactly Indian. Gandhari was not well acquainted with the greatness of Lord Krśńa. Neither were the people of Kandahara very familiar with the social structure of India, of Central India, though Kandahara, i.e., Afghanistan, was then within, India. Before marriage, when Gandhari learned that her would-be husband was blind, she covered her eyes with a cloth. “If my husband is unable to see the world, then why should I?” Thinking thus she kept her eyes covered throughout her life. What a tremendous moral force she had!

She removed the cloth only twice in the whole of her life: once at the command of her husband, Dhritarastra, and secondly to see Lord Krśńa. Dhritarastra told Duryodhana and his brothers to go before their mother and ask for blessings for victory in the war. He further asked them to request her to see them, so that their bodies might become as hard as iron, as she possessed such great power. First Gandhari did not want to do this, but when Dhritarastra ordered her to first see them and then bless them for their victory, she obeyed – and for a few moments she removed the cloth from her eyes. Dhritarastra had instructed his sons to go naked before their mother, as wherever she would see, that portion of the body would become hard and nobody would be able to kill them. Since the sons were adult, they went before their mother wearing loincloths, and not nude. The portion of the body which was under the loincloth remained soft, while the rest got hardened. This fact was known to the Pandavas. So at the time of a fight with maces, Bhima had to hit below the navel, as it was not possible to kill the kaoravas by hitting above, as was the prevailing rule. The war of that period was taken as a sport, as competition, it was not for killing. One had to obey the rules. In a fight with maces, hitting below the navel was prohibited. Bhima had to go against this rule to kill the Kaoravas.

The second time Gandhari removed the cloth from her eyes was after the war of Kurukśetra when it had become a vast cremation ground. All the daughters-in-law of Gandhari had become widows and were weeping bitterly near their dead husbands. Gandhari, also, was there. The Pandavas, accompanied by Kunti, their mother, and Lord Krśńa also, came there, as many people from their side had been killed and they had to console their relatives. Krśńa consoled Gandhari and said, “Why do you weep? This is the way of the world – you will also depart some day. Why do you weep then?” Addressing Krśńa, Gandhari said, “Krśńa, why do you console me? It does not befit you.” Krśńa asked, “Why?” Gandhari replied, “If you had not planned it, all my sons would not have been killed.” Krśńa replied, “The war was inevitable for the preservation of righteousness and the destruction of pápá [sin]. What could I have done, I am only an instrument.” To this Gandhari said, “Krśńa, you are Táraka Brahma. If you had wanted, you would have changed their minds without a fight.” It was a fact. But Krśńa had to put an example before the world. Pápá is defeated. Let there be a fight. Let the world see and take a lesson. If it had been done without a fight, the world would not have received the lesson. Krśńa did not speak, though logic was on his side. There are numerous instances in one’s life where one’s ideas are correct, but one has to keep quiet. Lord Krśńa was put in that state. As Lord Krśńa showed respect to a moralist like Bhisma and greeted him, so did He uphold the importance of Gandhari.

Then Gandhari [[pronounced]] the curse, “As the members of my family met destruction before my eyes, so be it with yours before your eyes.” Lord Krśńa replied, “Be it so.” And so it happened. Because of the acceptance of the curse by Lord Krśńa, it happened. Had Krśńa not accepted the curse, it would not have happened. But Krśńa accepted it because He wanted to show that moral force has value in life and that it should be accepted. Had He not done so, the Yaduvamsha (members of the Yadava clan, relatives of Lord Krśńa) would not have been destroyed. Only to make Gandhari great did Krśńa do so. Lord Krśńa planned the fight for the victory of righteousness. He did all possible works to this end. But wherever he saw a moralist, he accepted his own defeat of his own accord, though in a number of instances the acceptance of His defeat was not just.

You, too, should learn this lesson from Krśńa’s life. Whenever someone commits injustice, you should not succumb. Fight against immoralists, as was done by Lord Krśńa, but if someone is a moralist, a noble man, you must bow to him. This will enrich and enhance your own prestige.

The Righteous Gandhari – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

from “Párthasárathi Krśńa and Sáḿkhya Philosophy”
Namámi Krśńasundaram

Gandhari once removed the veil from her eyes while blessing her sons. But as she was firmly committed to dharma, she did not say, “May you be victorious”. Rather, she said, Yato dharma tato Krśńah, yato Krśńah tato jayah [“Where there is Dharma, there is Krśńa, where there is Krśńa, there is victory”]. It was against her principle to pray for the victory of the impious.

Five Virtuous Ladies

Published in:
The Awakening of Women [a compilation]

Notes:

from “Karna and Draupadi”
Discourses on the Mahábhárata

Draupadi was the daughter of king Drupada. Her actual name was Krśńá, not Draupadi, but as she was the daughter of King Drupada, people called her Draupadi.

It is significant to note that Indian people have been remembering the hallowed names of five ladies: Ahalya, Draupadi, Kunti, Tara and Mandodarii.

Ahalya-Draopadii-Kuntii-Tara-Mandodarii
Paiṋcakanyá smarennityaḿ mahápatakanasanam.

The popular belief is this that remembering the names of these revered ladies brings virtue. It is mahápatakanasanam i.e. that which eliminates the reaction of highly sinful deeds.

If analysed from the social point of view, the institution of having five husbands was neither customary in the past nor in the present. Still it is said, “One should remember the names of these five ladies, and this holy remembrance will remove the reactions of past sins.” This sort of teaching may create confusion in your mind between the social dharma and the artificial dharma. I remember I discussed the social dharma and artificial dharma sometime back in Bhagalpur. Just from the viewpoint of artificial dharma, Draopadi’s conduct was not at all praiseworthy. But if we analyse her conduct from the viewpoint of social dharma, her activities were not at all bad.

According to the rules of social science, a man should have only one wife. That is natural. The numbers of men and women in every country are almost equal. But it may so happen that the number of males in a particular country drops as a result of war or civil war, and naturally the number of women will exceed that of the men. In that case, a man, in order to maintain the sanctity and security of the women, may be required to marry more than one female. For many women, in the absence of legal husbands, would be forced to take to immoral lives, and the result would be disastrous for the society.

For instance, we can cite the case of post-second World War Germany in this regard. A large number of soldiers were killed during the war. Consequently, the problem of marriage of women assumed serious proportions. Immoral conduct was rampant in the society, and the result was the birth of a huge number of illegitimate children. The entire society was faced with a stupendous problem.

That’s why I have said that if there is a serious disproportion in the numbers of males and females in society (for instance, if the number of females exceeds the number of males), a man should be permitted to marry more than one woman just to maintain social purity. Conversely, if it so happens that the number of males exceeds the number of females, a woman will have to accept more than one husband, in order to maintain social purity. Such provisions have been included in the Caryácarya⁽¹⁾ of Ananda Marga. In Tibet there are similar provisions.

If a society doesn’t approve of such provisions, whether today or in any particular age, that is something unnatural. Genuine social scientists must admit that in certain special circumstances these types of provisions must be made. That’s why I don’t object to Draupadi being polyandrous. Still, it may be said that this was something unusual. It often happens that semi-educated people take anything unusual as censurable.

Now, we find that Ahalya’s name heads the list of the five women. You may have read that Ahalya committed many sins. And for that, she was reportedly turned into stone. Of course, here “stone” doesn’t literally mean stone. It means metaphorically that she became inert from a psychic point of view. In common parlance we call a cruel man “stone-hearted.” Similarly, Ahalya became as inert as stone because of her many sinful deeds. Later, when the same stone-like Ahalya came in contact with Parama Puruśa, that is, Ramachandra, she attained liberation.

It is true that anyone, whether he or she is a stone or brick or wood, who comes in contact with Parama Puruśa must attain liberation. That’s why human beings should ideate on Ramachandra, that is, Parama Puruśa. So when she attained emancipation by the Grace of Parama Puruśa, she became pratasmaraniiya.⁽²⁾ This is how we can account for her prestige.

In the Vedic age, the institution of polyandry was widespread, but in the Mahábhárata age, it was not so widely found. That is why people took it as something unnatural.

No one can say that Draupadi was a sinful lady; rather she looked upon Krśńa as her sakha [never-failing friend], and she always remained absorbed in the thought of Krśńa. That’s why, when she was being grossly humiliated in the court of the Kaoravas, her honour and dignity was saved because of her surrender to Lord Krśńa. So it is only natural that when people reverently remember these noble women, they are sure to acquire some virtue.

The same thing can be said of Kunti also. Judged from the viewpoint of modern society, her conduct may not be justifiable, but if we judge her actions in the light of the prevalent social customs of that time, they were not at all bad. Kunti had a son, Karna, even before she was married. Considered in the light of the social customs of that age, this was by no means bad, but by modern social standards it cannot be supported. But her wonderful sacrifice, her love of God, her profound sense of responsibility – all these sterling qualities have made her a venerable lady.

The same thing can be said of Tara and Mandodari. Tara, after the death of her first husband, Bali, married Sugriva, her brother-in-law. This was something very common in those days, but it is unnatural if considered in the light of present-day customs. But as she was an ardent devotee of Rama, all her actions are condoned, and she is considered a venerable lady. The same thing can be said of Mandodari.⁽³⁾

Draupadi was one of the five venerable ladies. Many people of the modern age do not realize that society is a dynamic entity: it undergoes necessary changes in accordance with changed social needs and changed psychological makeup. Had these changes not occurred, the old social structure would have crumbled to pieces. Society must be dynamic. Wherever it loses its inherent mobility, it breaks, into pieces. For instance, the old Hindu society has lost its dynamic character, and consequently it is moving towards final destruction. This old society one day will become extinct or will become a thing of the past. Those who advocate old and outmoded ideas, those who mentally cling to outdated and rotting ideas, will become extinct in the natural course of things. Those who, on the other hand, uphold and promote progressive ideas, will do their best to eliminate old and useless ideas.

Those advocates of old ideas who are not in favour of accepting these five venerable ladies contend that these five ladies should not be considered pratasmaraniiya, and that their remembrance will in no way offset the reactions of past actions, though they know very well that these ladies were ardent devotees of Parama Puruśa. They conclude that the contention of the shloka is not justifiable.

Nonetheless, one should not miss one special quality in Draupadi – she was endowed with nirguńa bhakti [unconditional devotion]. However, saguńa bhakti [conditional devotion] sometimes asserted itself in her, and whenever it got the upper hand, she would receive blows. Lord Krśńa would put her to tests at every step, and that’s why she had to confront insurmountable difficulties. And when nirguńa bhakti would assert itself in her, she would enjoy the blessings of Parama Puruśa.

Even in nirguńa bhakti sometimes the sense of ego raises its head. This is called “pusti margii ahaḿkara” Though essentially it is nirguńa bhakti, it belongs to the category of pusti margii bhakti. But it is more inclined towards nirguńa than saguńa. This type of sentient ego sometimes would assert itself in Draupadi. She had this egoistic feeling, that although Krśńa was Puruśottama, He was her sakha. Sometimes she used to give vent to this sort of egoistic feeling, though she should not have. The people could not accept it as a good quality, yet she couldn’t resist the temptation of disclosing her internal ego.

As this sort of ego centres around Parama Puruśa, it shouldn’t be censured. Krśńa was Puruśottama no doubt, but at the same time He was the sakha of Draupadi, and as such Draupadi had every reason to be proud. On this point one cannot find fault with Draupadi, but at the same time one should bear in mind that while living in this world, one should maintain proper adjustment with each and every thing. One must look upon all things with equanimity of mind. But those who have this pusti margii ahaḿkara are prone to discrimination between things one way or other.

Of all the five husbands of Draupadi, Arjuna was most popular with the masses because of his greater valour, physical charm, etc That’s why sometimes Draupadi was inclined to think, “I am the wife of Arjuna,” although she was the wife of all five brothers. For the reason mentioned above, she felt more attraction towards Arjuna, because Arjuna enjoyed greater popularity and acclamation.

This is why, people say, when the Pandava brothers and Draupadi came near the mountain Hariparvata in Himachal Pradesh she fell down and subsequently died.

At this Bhima asked Yudhisthira, “We five brothers are still physically strong enough to walk. Then why did Draupadi die? Why couldn’t she keep up with us?”

Yudhisthira said in reply, “Look, Bhima, a really chaste lady should have attraction towards her own husband. She should have no attraction towards other men. Draupadi had five husbands. She should have had equal attraction towards all her husbands, which she had not. She always made a discrimination between her husbands. It was in a sense a social offense. If she had equal attraction towards all her five husbands, I’m sure she would not have fallen like this. She was more drawn towards Arjuna, and that is why she fell.”

(2) “To be remembered in the morning” – an Indian tradition in relation to great men and women of the past, practised to obtain dharmic mental orientation for the day – by remembering such people one remembers their ideas. –Trans

(3) Mandodari was the wife of Ravana, Rama’s enemy, but she was, nevertheless, an ardent devotee of Rama. She counselled her husband to make peace with Rama. –Trans.

Karkat́ii Rákśasii – Excerpt A

Published in:
The Awakening of Women [a compilation]

Notes:

from "Gańavatiisut"
Shabda Cayaniká Part 16

At this stage, it is nearly impossible to say with certainty to whom Lord Shiva first taught His Vaedyak Shástra [school of medicine]. As far as one can determine, He first instructed a non-Aryan, Karkat́ii Rákśasii by name. (Many arrogant Aryans called non-Aryans by derisive names such as dánava [devil], daetya [devil] or rákśasa [demon].) In all of India, Karkat́ii Rákśasii alone could confidently treat cholera and cancer. Unfortunately, some people, misguided by dogmas, killed her in an inhuman way.

Karkat́ii Rákśasii – Excerpt B

Published in:
The Awakening of Women [a compilation]

Notes:

“Khasátmaja”
Shabda Cayaniká Part 14

Khasátmaja. Khasa + átman + jan +d́a = khasátmaja. The son of a rákśasii⁽¹⁾ mother was called a khasátmaja. He himself might or might not be a rákśasa. (In the Puranas there are many stories about accomplished humans or gods who were born of rakśasii mothers.) Karkat́ii Rákśasii’s son, Sutanuk [to whom in particular “Khasátmaja” is applied as an epithet], was a man of ideal character – a physician highly dedicated to the welfare of humankind. Karkat́ii Rákśasii’s husband, Anubhasen, was a human and a king. Karkat́ii Rákśasii was the physician who invented a medicine for karkata [cancer].⁽²⁾

I regret to say that the cure for cancer invented by Karkat́ii Rákśasii has long been forgotten. For diagnoses of diseases and for research on medicines, she had to deal with cadavers. The undeveloped people of those days wrongly thought that she was procuring dead bodies with the intention of eating human flesh. It is said that Karkat́ii Rákśasii was burnt alive by those ungrateful people. The story goes that the living flames that leapt high from her burning body brought down the curse of cholera, and as her blessing, the cure for diabetes came floating down.

A precise medicine for cholera is not yet available to humankind. Brine is no medicine. No one has yet invented a sure cure for cholera. (It passes one’s comprehension to imagine how this dreadful disease can be cured through the primitive worship of the goddess of cholera.)

Bhavasundari, the Tigress Queen

Published in:
The Awakening of Women [a compilation]

Notes:

Galpa Saiṋcayan Part 10

The eastern part of Howrah, Hooghly and Burdwan Districts and the northern portion of Ghatal Subdivision of Midnapur District in eastern Ráŕh was once the kingdom Bhurishrestha⁽¹⁾. Today we colloquially call it Bhurshut. The capital Garh Mandaram was located where the Amurda River, which originates from Sumudrabandh Lake, converges with the Damodar.

During the Pathan rule, most of the kingdoms of Ráŕh were independent principalities. Only under the Mughals did these principalities accept the suzerainty of the Nawab of Bengal. They paid only a nominal tribute to him. In Bhurshut, the Mughal rulers had tremendous influence. Burdwan, in Bhurshut, was the capital of Bengal a number of times. [Some say] the word “Burdwan” came from [the Persian] bár-e-diiván. The British spelled it “Burdwan”. Previously the name of this admistrative division was Sharifabad.

In those days, the rulers of Bengal struggled hard to maintain their independence. King Pratapaditya of Jessore, King Kandarp Narayana of Chandradip, King Lakshman Manikya of Bhulua, and also Isha Khan, Kedar Roy and Sitaram Roy, all struggled hard to preserve their independence. It is difficult to say what the outcome would have been had all these kings cooperated with each other. But as each of them fought alone, they were defeated.

The king of Jaipur, Raja Man Singh, entered into an agreement with Akbar, the emperor in Delhi, and became the commander-in-chief of the Mughal army. There were twelve rulers of Bengal that were particularly prominent. Raja Man Singh took upon himself the onerous responsibility of subduing these twelve. He defeated Pratapaditya of Jessore and carried off the statue of Yashoreshvarii, the guardian deity of Jessore. He installed her in the Abar Fort of Jaipur, bringing the Bengali priest of the temple along with her. It was Raja Man Singh who built the Ramnákálii, or Dhákeshvarii, temple in Dhaka.

When King Jagatnarayan of Bhurshut saw other rulers of Bengal in rebellion against the Mughal rule, he too became encouraged to revolt. The Nawab of Bengal used to stay sometimes in Burdwan and sometimes in Dhaka. One commander [under the nawab] was posted in Dhaka, one in Gaoŕa, one in Burdwan and another in Azimabad (the present Patna). Emperor Akbar separated Suba Bihar from Suba Bengal, so Azimabad was no longer part of Bengal. A new nawab was posted in Azimabad. Many soldiers were transferred to this newly-established capital from the Burdwan Commissionary.

Dreaming of rebellion, King Jagatnarayan thought he would take advantage of this opportunity. Jagatnarayan officially declared independence. This decision was welcomed by his ministers, as well as his own queen, Bhavasundari. Everyone agreed that when Bhurishrestha was better than many other principalities and had a glorious heritage of its own – in art and architecture, in wisdom, in literature and in all spheres of life – then surely it should declare its independence to uphold its dignity. Bhurshut had reached the pinnacle of glory in agriculture and industry, trade and commerce, knowledge, etc. Why should such a kingdom remain under the bondage of the far-off Delhi emperor? Why should it not rise in rebellion and assert its own sovereignty and dignity?

This declaration was loudly acclaimed by the chivalrous, hard-working sons of the soil. The Ugra Kśatriyas, Sadgopes, Mahisyas and Bagdis of Bengal volunteered for the army. They shouted the slogan, “Outsiders stay out! We have never submitted and never will.”

Akbar took this revolt as a formidable challenge. Bhurshut was the most fertile and prosperous territory within his empire. Bhurshut produced the largest crops of sugar cane, the most raw sugar, the largest crops of cotton, the most cloth, the largest crops of rice paddy, the largest mining output and the most silk, all of which the merchants used to export abroad, making huge profits. Akbar would collect a huge fortune for the royal treasury by levying taxes on those merchants. As such, the important Bhurshut could not be allowed to secede from the empire.

The emperor sent his commander-in-chief Man Singh to suppress the rebellion. Even at that time the journey to Burdwan from Delhi or Agra was not difficult. There was a principality ruled by Shershah Suri, an intelligent ruler and valiant leader. (He introduced radical agrarian reforms by popularizing the system of leasing land.) He built a long, broad highway from Suvarna Gram in Dhaka via Kalighat, Sutanuti and Govindapur, and from there through Howrah and Burdwan to Delhi and up to Attak, Punjab. It used to be variously called the Benares Road, the Kashi Road, or the King’s Road. The British called it the Grand Trunk Road. Man Singh with his large army marched to Burdwan along this highway.

Man Singh pitched his tents at Shaktigarh. The news of the arrival of the Mughal army reached Mandaram. Mandaram is not very far from Shaktigarh. If one proceeds a little farther east along the bank of the Damodar, one soon reaches Mandaram. It was just at the confluence of the Damodar and Amodar rivers. The king’s courage was deflated when he heard the news of Raja Man Singh’s arrival. His bravery waned; he stopped bragging and boasting about his military strength. He called an emergency meeting of his ministers and said, “I am just a small castor-oil plant. How can I dare to fight against the huge banyan tree? I want you to send a messenger with a white flag to Man Singh at Shaktigarh. I want to unconditionally surrender.”

The ministers thought that the days of glory were past. Bhurshut would never again see the glorious dawn. The ministers’ faces fell. But the king’s subjects and soldiers had not yet heard of the king’s mental setback. What they would have done had they learned of it, is easily imaginable.

Queen Bhavasundari got the news through the prime minister. She immediately rushed to Jagatnarayan. She said, “It is not a question of your personal honour, neither is it a question of the honour of the kingdom. It is a question of the dignity of the whole country of Bengal. Moreover, it is not merely a matter of prestige, it is for the survival of the entire Bengalee race. I beg you to summon all your courage and rise to the occasion. We are all with you. Whether you win or lose, the honour of Bengal will be enhanced.”

King Jagatnarayan listened to his queen, but would not follow her advice. Rather he remonstrated saying, “You are just a woman who should keep to inner apartments. How little you know about warfare – don’t meddle into these delicate issues. It’s better to go back to the royal apartments and attend to the household.” Bhavasundari turned away with a heavy heart. A violent storm was raging in her mind. She could not bear to sit silent, so she called the council of ministers to the royal apartments.

The queen advised the ministers that the king had developed a mental derangement. “He wants to throw the prestige of Bengal on the ground. I am a daughter of Ráŕh and you are sons of Ráŕh . The honour and prestige of all Bengal depends on you and me. Under these circumstances, are you willing to go to Man Singh at Shaktigarh carrying a white flag in hand?”

The army generals cried out with one voice, “No! We will go welcome Man Singh with naked swords.”

Bhavasundari said, “Will you support me in the struggle for the freedom of Bhurshut?”

They responded, “Yes, Your Majesty.” Bhavasundari took upon herself the entire administration of Bhurshut. She immediately arrested the king with the help of the security forces. At her command, they put the king in prison. She organized her combat forces within three days.

The emperor’s forces had already reached Shaktigarh, a village just beside the Grand Trunk Road. I have said before that the Grand Trunk Road was a cobblestone road. There were no metalled roads in those days to be found either in India or anywhere else in the world. Some time after the death of Akbar, Shah Jahan surfaced the road with stones and gravel. That gravel was collected from the quarries of Birbhum.

As soon as the news of the arrival of the Mughal army reached Mandaram, the people sounded the war drums. However small Bhavasundari’s army might be, it was large in morale and conviction. Although her army chiefly consisted of recruits from the Tuntule Bagdis of Ráŕh, there were also a large number of young, brown-skinned soldiers from the Ugra Kśatriyas, Sadgopes and Mahisyas, the original inhabitants of Ráŕh. Their eyes glowed with joy at the coming victory and they were eager to uphold the dignity and prestige of Bhurishrestha or Bengal.

King Jagatnarayan, restless within the prison walls, sent out repeated warnings to Bhavasundarii to desist from the path of inevitable disaster. “Bhavi,” he said, “you are treading a dangerous path. I request you to give this way up. You are simply a noblewoman. It doesn’t become you to take to the warpath.”

Queen Bhavasundari went to meet the imprisoned king and spoke to him from outside the cell. She reprimanded him: “When the question of collective interest is involved, some people will have to sacrifice themselves, O King. You should understand that. I didn’t have much formal education; I was schooled only a little. You may say that ‘a little learning is a dangerous thing,’ but I cannot agree with that. I am convinced that there are times when one has to sacrifice self-interest to protect the interest of many others. The one who readily sacrifices his self-interest is the best among all. He is acclaimed and crowned king of the people. Yah rájate sah rájáh [‘He who rules is king’]. You were the king. This was your first duty. According to the scriptures, the king should take care of his subjects. You failed in your duty, so I have to succeed in mine.”

“Bhavi,” the king pleaded, “I implore you, I entreat you, to shun this path of war. If Emperor Akbar is like the Himalayas then our army is just the small Shushunia hill of Bankura. Who and what is your source of strength in treading such a risky path?”

“Ideology is my source of strength,” she replied; “the honour of Bengal is my pride. The blood of the fighters for Bengal, and my own, too, is the offering.

“You can continue to indulge in your dreams of doom, I’m off to the battlefield. I am not fighting merely for my prestige; I am waging war so that the future generations of my motherland can dream of a glorious future. I am going to war. This isn’t the time to decorate my feet with red ochre and draw a veil over my head. I leave those things behind for you.”

The king continued trying desperately to dissuade her, so she left there. The king had tried to coax and cajole her, but she was adamant and unmoved.

Bhavasundari advanced towards Burdwan along the southern bank of the Damodar. She and her forces met the Mughal army on the way. The Mughals had arrayed themselves where Amirpur and Manikahati now stand on the left bank of the Damodar and Natrigram stands on the right. It was an unequal battle. The fighting went on for two days. Amar Ghosh, the leader of the Sadgopes, led the troops along the right bank, and Nityananda Singh, the leader of the Bagdis, came down the left bank. At a place near Shunde-Kalna, the Ráŕh fighters were routed. Amar Ghosh and Nityananda Singh died on the battlefield.

Queen Bhavasundari found herself alone. There was no one either to her left flank or her right, in front or behind. Her sword was already unsheathed; she would not retreat to Mandaram. Akbar and Raja Man Singh had given orders that Bhavasundari should not be physically harmed, and she was taken captive untouched.

Man Singh said to her, “You were born and brought up in a noble family, you married royalty, so why did you take such grave risks in bloody battle?”

“Yes, I was born into the nobility,” Bhavasundari replied, “and I married royalty. Because of that, I took to battle.”

“Now there is no one to help you,” Man Singh taunted. “What of that? I am here to help me!” she said. Man Singh found himself in a very awkward position. He sent a detailed report stating the situation.

Akbar wrote back. “I accept the independence of Bhurishrestha, but let Bhurishrestha accept the supremacy of the Delhi Emperor. Bhurishrestha need not pay any tribute to Delhi. It shall be independent within its boundaries. I have never known anyone as great as Bhavasundari. She is not only the pride of Bengal, she is the pride of the whole of India. I order her release and confer the royal title ‘Raybháginii’”.

The title “Raybháginii” has three meanings. One meaning is “a lady of the Ray family having the prowess of a bháginii [tigress]”, the second is “the queen of tigers”, and the third is “a queen who is as powerful as a tigress”.

For a long time afterwards, the story of Raybháginii Bhavasundari continued to be popular among the people. The word “Raybháginii” came to denote a high-spirited lady. It gained a permanent place in the popular rhymes of Ráŕh.⁽²⁾

After her release, she triumphantly returned to her capital Mandaram. The subjects gave her a tremendous welcome, with conches blowing and women ululating and throwing parched rice. Bhavasundari released her husband from prison and said to him, “Bhurishrestha is your kingdom; you should rule it as the king. But remember that women are not to take care of the kitchen twenty-four hours a day. They must come out whenever the needs of the nation call them. They must face the clashes of life with or without the men.”

The king said, “You are right, Bhavi, I now realize my mistake.” King Jagatnarayan lived for seven more years. He consulted Queen Bhavasundari on every important matter, particularly in correspondence with the Delhi Emperor or the Nawab of Bengal. He would not make any decisions alone.

It is related that before her death she said, “The tree which I planted for the future women of Bengal should not be allowed to wither or be cut down by anyone.”

As You Think So You Become

Published in:
The Awakening of Women [a compilation]
Sarkar's Short Stories Part 1

One day Rama, Lakshmana and Sita were returning to Ayodhya from Sri Lanka on a flying chariot. When they were flying over Kiskindhya, a beautiful land at the foothills of a huge mountain range, they received an invitation from Hanuman, a citizen of Kiskindhya, to make a stopover. They did not require a passport or visa. The pilot told them everything indicated an easy landing: visibility was good, the flying chariot was in excellent condition and the runway was clear. So Rama gave the green signal to land.

According to protocol, some people greeted Sita, others greeted Lakshmana. Hanuman’s mother, Aiṋjaná, accompanied Sita as she disembarked and introduced her to the female monkeys. Although these monkeys were delighted to meet Sita, they found her behaviour rather odd. “How strange,” they thought, “Sita doesn’t say ‘hoop, hoop’ like us but says ‘how, how’.⁽¹⁾ She’s very uncultured.” They were actually quite offended, but were obliged by the rules of protocol to wear a sweet smile on their charcoal-coloured faces.

Aiṋjaná said, “How lucky we are that Sita, the most beautiful woman in the world, has honoured us with her gracious presence today.” The female monkeys offered her fresh leaves and unwashed fruit. Instead of eating them Sita smiled and touched them lightly. This also offended the monkeys but they were bound by protocol to hide their feelings. They merely smiled, displaying fine sets of teeth.

“Dear monkeys,” asked Aiṋjaná, “don’t you agree that Sita is exceedingly beautiful?” “There’s no doubt that Sita is strikingly beautiful,” replied the female monkeys, “But we’ve noticed a slight imperfection in her beauty.”

“You monkeys have the bad habit of finding fault with everything,” said Aiṋjaná. “‘Even in a handsome body, flies find a home in open sores’ – it appears this proverb is talking about you.”

Aiṋjaná continued, “I’ve noticed that human ladies are better than you in many respects. You have three striking defects which overshadow all your qualities. Your first defect is jealousy. You become extremely jealous whenever others are praised. Human ladies are just the opposite they are always eager to praise others. Then you get angry whenever anyone calls you an old monkey, even if you are old. Human ladies are completely different. When they age after carrying out the household chores year after year, they say, ‘Well, youth has abandoned me and death approaches. Nevertheless, I must continue to march in the tread mill of domestic duty.’ What a straightforward acceptance of their domestic life. Your third defect is your constant endeavour to hide your real age. The other day I asked my grandmother, ‘How old are you, granny?’ She uttered her reply though a toothless mouth. ‘You want to know my age? Well, I’m only fourteen years old, although I may be a little younger because one of my aunts said she’s twelve or thirteen and another aunt said she’s even younger.’ I pointed out to granny that this is impossible because her granddaughter’s twenty. Sucking thoughtfully on a lozenge she said, ‘Don’t you know? I was born six years after my granddaughter.’”

“Female monkeys, I strongly advise you to give up this bad habit of hiding your age. The only time I’ve seen you increase your age is when you apply for a government job. Human ladies don’t lie about their age like you.”

“Sister Aiṋjaná,” said the female monkeys, “what you say is true. Even the judges will agree with you. But the fact remains that Sita’s beauty is not perfect.”

“Even after agreeing with me you continue to criticize her,” said Aiṋjaná in disbelief.

“But anyone with two eyes can see that Sita doesn’t have a nice long tail or handsome nose like us,” concluded the monkeys.

Panchu Dayas

Published in:
The Awakening of Women [a compilation]
Sarkar's Short Stories Part 1

This is an old story. Mr. Panchu Dayas of Serampur⁽¹⁾ became a Christian because he was poor. He lived in a period of history when the rice harvests failed in Bengal year after year. One day he was so hungry that he went to the local church out of desperation and asked the padre for something to eat. The padre gave him a huge meal and promptly told the people of Serampur that Panchu had lost his caste. But Panchu disagreed, saying that although he ate the padre’s rice and pulse he didn’t drink a drop of water, so he was still eligible to keep his caste. The Hindu priests didn’t accept his logic. “There’s water in the rice and pulses,” they said, and declared him excommunicated.

Having been driven out of the Hindu society, Panchu had no choice but to become a Christian. He was christened Eric Edward Panchu Dayas with full ceremonial pomp. His new Christian names were more decorative than functional – people still called him Panchu Dayas. Panchu’s wife, Áhladii Dásii, a lady of great virtue, also became a Christian and was renamed Margaret Áhladii Dásii. Áhladii liked her new name, of course, but had great difficulty pronouncing it. So whenever anyone asked her name she would reply, “Áhladii Dásii”.

Dulal Mukherjee was one of Serampur’s drunkards. He was as deficient in intellect as he was advanced in age. One day the local padre found him lying in a gutter, hopelessly drunk. The padre carried him to his church and fed him all the bread, vegetable patties and vegetable cutlets he could eat. This was all Dulal wanted, but the padre wanted more. After the beating of drums the padre announced to the people that Dulal Mukherjee had eaten the forbidden food, and asked for more. The Hindu priests declared during their next meeting that Dulal Mukherjee was too westernized to deserve a place in the Hindu society. He, too, was excommunicated.

Soon after, Dulal was christened Edmond Dulal Mukherjee. Dulal’s father-in-law was horrified and immediately instructed his daughter to return home with her children. He would not permit them to live with a Christian. Dulal tried to get his wife and family back, but was driven away by the heavy stick of his irate father-in-law.

The padre was now faced with the problem of finding Dulal a suitable wife. Dulal boasted to everyone he met that Mother Mary, his saviour of saviours, would certainly grace him with a new wife soon.

Áhladii Dásii quarreled with her husband, Eric Edward Panchu Dayas, at least twice a day. She was angry because even though her daughter had come of age, her husband had not yet arranged her marriage. “What sort of a man are you?” she would shout. “If you don’t take any initiative in this matter I’ll take my daughter and go to my father’s house. I’ll sell my jewelry and organize a traditional marriage myself.” Panchu was in trouble. “Our daughter’s already six years old,” his wife would continue. “She’s grown up. If we don’t arrange her marriage now I hate to think what sort of things the neighbours will whisper behind our backs. This whole affair is becoming an albatross around my neck.”

Panchu asked the padre for help. When the padre heard the story he was beside himself with joy. I must be in heaven, he thought. This is exactly what he was waiting for. “I know someone who’ll make an excellent bridegroom,” he rejoiced. “Edmond Dulal is just the man.”

At the most auspicious moment on the must auspicious day – as suggested by the almanac – Edmond Dulal Mukherjee was married to Panchu’s daughter. It was a perfect ceremony – not a single ritual was omitted. They blew conch shells, walked around the sacred fire seven times, applied vermilion to the parting in the bride’s hair, and so on. The only difference was that the marriage was conducted by a Christian father instead of a Hindu priest.

After the marriage ceremony was over, a relieved Panchu said to his wife, “Áhladii, you’ve been a little unhappy recently, but now everything’s worked out well. It’s very fortunate we became Christians. We found a handsome bridegroom for our daughter. Do you think we would have been so lucky in our previous society? I admit our son-in-law drinks a little, but so does the padre. Even Mr. Bhattacharya, the Hindu priest, drinks bottles of wine on Kálii Pújá night. He says it’s a holy drink. Some people have observed that our son-in-law’s cheeks are a little hollow, but he is still quite young. He’s not even old enough to have one foot in the grave. No, it’s not at all absurd for a six-year-old girl to marry a forty-five year old man whose cheeks still have some life in them. I’ve heard that some high-caste Brahmans marry five-year-old girls when they’re ninety and about to gasp their final breath. The poor girl becomes a widow five minutes after the ceremony. No, there’s nothing to worry about. At least the stigma of having an unmarried daughter has gone. And the purity of caste is maintained, so we won’t become degraded ones. Things are looking very bright, my dear. Let’s prepare a nice Christmas cake for our son-in-law.” “What sort of cake do you have in mind?” asked Áhladii. “I was thinking a sweet molasses cake would be nice,” said Edward Panchu Dayas. Margaret Áhladii Dásii was overjoyed. Sweet molasses cake was her speciality.

(1) In those days Serampur was called Frederick Town. It used to be the capital of the Danish colony and was named after King Frederick of Denmark. The Danes introduced a number of words into the Bengali language, words like panrh (to the limit) and phonta (drop). These words are not pure Danish, but of Iberian origin. Some time ago when I visited Denmark, I noticed that the Danish people have dropped many of the old words from their language and have adopted many English words during the past two hundred years. I didn’t hear anyone use the words panrh or phonta. Perhaps these words are still used in the rural areas. The Bengali word bhaiphonta (brother’s day) is not very old, because phonta was introduced by the Europeans. Other examples of Iberian words are panrh mátál (confirmed alcoholic), panrh peara (ripe guava) and peara (guava). Peara comes from the Iberian word piaro. It has no old Sanskrit equivalent, but is translatedin modern Sanskrit as perukam or biijapúrakam. Even today in the neighbouring provinces of Bengal these words are not used. In northern India brother’s day is called vay-duj (Vhtátrditya in Sanskrit). The actual indigenous Bengali term for phonta is topá (topákul). It is spoken in some parts of rural Bengal. Topáis used widely in Orissa. In Oria dew drops are called káker topá. When the English occupied Frederick Town they renamed it Serampur, which was its original name. Even so it was still colloquially called Frederick Town for some time after.

Teby's Hair Bun

Published in:
The Awakening of Women [a compilation]

Notes:

from “Krakaśa”
Shabda Cayaniká Part 10

Krakaśa. Kram + d́a + kas + ac = krakaśa. The word krakaśa means, “decorating something to delight the entire audience” or “decorating something very ugly in an attractive way” or “dressing an actor or actress in various costumes and make-up”. Suppose someone is highly repulsive to look at. Even such an ugly person can be dressed superbly handsome. A witch-like woman can be changed by means of artificial decoration into a paragon of beauty. An unusable pond overgrown with water weeds can be changed into a deep blue sea through a play of light and shade. All this comes within the purview of krakaśa.

In the context of krakaśa, I am reminded of a beautiful story. I had an intimate friend, Bubai by name. He had a sister nicknamed Teby. I cannot recall her actual name, perhaps it was Anindityá.

Negotiations were going on regarding her marriage. From all over, relatives and friends of possible suitors were coming to interview her. Those who would otherwise have accepted her as a match were not satisfied with the amount of dowry her parents offered. Those who did not choose her said that they would let the parents know their consent later by mail. (Experienced parents of marriageable girls understand the connotations of this type of language.)

Initially, Teby’s parents entertained the visitors with all sorts of dainty dishes. But later on their enthusiasm waned. They did their bare duty by offering a small rasagollá, a triangular nimki biscuit and a cup of tea. Teby kept appearing regularly at the interviews – sweating in summer and shivering in winter. Many of the interviewers were satisfied, but differences arose over the amount of dowry. So in some cases the marriage negotiations fell apart; in other cases the match broke down at the last moment.

Once some interviewers came from Bhatpara. They were very fastidious about everything. They insisted that Teby wet her feet and make prints. The party examined the footprints to see whether the ball of her foot and the heel were connected together clearly or not. A clear flat-footed print would be considered an auspicious sign. Otherwise, she would not pass the test. That day, Teby passed all the tests with flying colours. But a serious hurdle came up at the last moment.

Some time before this particular interview, Teby had gone to Muragacha in Nadia District to visit her maternal uncle’s family. She had returned home accompanied by her uncle and aunt. With her she had brought a pot full of chánár jilibi and káncagollá, the famous local sweets, but she had also carried with her, unknowingly, malaria with all its characteristic symptoms of shivering chills and severe vomiting.⁽¹⁾

In those days, malaria would leave two clear marks on the patient’s body. One mark was fever blisters, and the other was that one would lose one’s hair and the head would look like a squirrel’s tail. Beautiful women would be deprived of their crown of beautiful hair. Teby suffered this discomfiture, too. She had hardly a hair on her head.

That day she passed nearly all those tests, but her biggest problem was her hair. One of Teby’s aunts was an expert hairdresser. She arranged Teby’s hair in a bun. Teby appeared before the “interview board” with a huge bun on her tiny head. It looked as if a big black Mediterranean species of cabbage had spung up on her small head. It was as though a small ant was carrying a big crystal of sugar to its hole. Looking at the unusally big bun on Teby’s small head, the “board” members had some suspicion in their minds. How could she have such a big bun of hair? They said, “Can you please open your bun just once? We want to see whether your hair extends down to your knees.” Teby’s face became pale. Her aunt, who was so far standing behind the screen, cast aside all sense of decorum and said, “Teby, come here and let me open your bun.”

I was a small child then, and I too entered the back room behind Teby. Bubai also came. Bubai and I watched with surprise as Teby’s aunt opened that bun, and four standard-size black socks fell out of her hair like four black lizards falling down from a wall. Bubai and I were speechless. The “interview board” members said from the other room, “We will take just another five minutes, then we will go.”

Teby’s aunt called out from behind the screen, “Our girl is now sweltering in this heat from this long interview. Her heart is palpitating. She will not be interviewed any longer!”

Hello Reba, Goodbye Bhundibala!

Published in:
The Awakening of Women [a compilation]

Notes:

from “Kramalaya”
Shabda Cayaniká Part 10

Arup Bandopadhyaya was one of my intimate friends. He was sweet in his dealings and multi-talented. His mind was as clear as a clean slate. It is difficult to find a man so good in a hundred thousand. Though he was born in a middle-class family, he was dedicated to public charity. His wife, Shipra, always assisted him in his noble work. Shipra also worked somewhere. The couple decided that with the income of one they would maintain their family, and the second income would be used for public welfare. Shipra had a younger sister, Reba. Just after she took her exams for her BA from Bethune College, she came to visit her elder sister.

No one knows exactly when a person will be called to family life – not even the astrologers or matchmakers. While Reba was with her sister, three or four proposals were coming every week. Reba, as was the custom, used to appear at every marriage “interview board” and answer all their queries. Now, Reba was endowed with beauty, intelligence and good character. The marriage brokers would have taken to her, but the problem was the dowry.

On the other hand, though, how many of the suitors were immaculate, ideal candidates? They were all ordinary people, yet they demanded that their prospective bride be as perfect as the celestial goddesses; and their demands for dowry would make one’s eyes pop out.

Reba’s father took an impossible stand. “I will not give a single rupee for my daughter’s dowry. It is enough that I am giving her in marriage. Her husband’s family is lucky to the fourteenth generation that they get my daughter in their house. My daughter will adorn their family with golden beauty. Why should I pay them on top of it?”

To top it off, Reba became fed up with her frequent appearances before different “interview boards”. She became disgusted with the senseless nagging questions of the educated, half-educated, foolish and semi-foolish relatives of the suitors.

One evening, I went to Arup’s house for a certain work. I saw there was quite a crowd of people in his house. Among them I identified Manoranjan Banerjee, of my acquaintances from Manaitanr. I easily understood that another “board” had appeared to interview Reba. As I was a party neither of the bride’s family nor of the suitor’s, I did not enter inside. I took a small walk around, then sat down on a stool on the front verandah of the house. I could hear the interrogation within between Reba and the “board”.

One of them asked, “So, you are Miss Reba Mukherjee?” “Indeed, I am Reba,” she said, “but I am not Reba Mukherjee. I am Reba Mukhopadhyaya.”⁽¹⁾

“I haven’t read all the works of Shakespeare, so how can I say whether I appreciate him?” she replied.

A third member asked, “I am told you were a student of economics. Can you tell us where the main defects in the Indian economy lie?”

Reba replied, “Our country is still under foreign rule. Until the colonial rule is removed, it is not possible to get an accurate picture of the economic structure of India because the foreign rulers are exploiting the country according to their convenience. Therefore, it is not possible to reply to your question right now. Moreover, even if something can be said through hair-splitting analysis, it’s certainly impossible to explain to this ‘selection board’ in such little time.”

Another “board member”, a lanky young man with a craze for literature, asked, “Can you sing Rabindra Sangeet?”

Reba replied, “I can sing but not very well. But right now I can’t sing because since yesterday I have had a cold.”

The same man hurled another question at her. “I think you have read about the monsoon season, the spring and the autumn in Rabindranath Tagore’s literature. What do you think about the sultry atmosphere he creates?”

“Frankly speaking,” Reba replied, “I haven’t had much time to read Tagore literature extensively as I was occupied mostly with the textbooks of my university syllabus. On top of that, I had to attend to my household chores.”

Yet another “board” member asked, “What sort of drama roles, particularly in one-act plays, do you like most?”

Reba replied, “I prefer to play the roles of those women who are quite outspoken and at the same time compassionate by nature. I like to be vocal against the antisocial elements who have been injecting the seeds of superstition and dogma into our society.”

The “board” members were now at a complete loss to find something to ask next. I was amused at the straight, terse replies of Reba. Now it was Reba’s turn to interrogate the honourable members of the “selection board”. She said, “You have asked me a few dozen questions, can I ask you just a half-dozen?”

The flustered members responded rather meekly, “Yes… but… if you so wish…”

“Well,” Reba began, “how much does the gentleman who will marry me earn monthly?”

The members of the “team” started faltering and articulated something which I could not really grasp. I could understand from their hints that Manoranjan Banerjee was the suitor in question. Reba continued, “Does he earn enough to see to all the needs of a family for all the days of the month?” The “board” members remained speechless. Reba went on, “I would guess that the purchasing power of your family for the first twenty-five days and that for the last five or six days of the month are not the same. In the first twenty-five days, the shopping list contains cabbage, beans, butterfish and pábdá fish. The dinner menus include delicious dishes made of rui fish, kai fish, steamed hilsa fish, hilsa soup, lobster, puni hilsa fish, and bhet́ki fish cooked with cabbage. In the last part of the month the menu will include the cheapest water gourd, kuco ciḿŕi, lyát́á fish, bholá fish, bhaḿgáŕ fish and teto punt́i. Isn’t so?”⁽²⁾

The “visiting team” maintained dead silence. Reba said, “When this is the family situation, then tell me what opportunity the bride will get to study Shakespeare?”

Reba further said, “What do you usually eat for breakfast? Perhaps in the early part of the month mohanbhog mixed with raisins, siḿgárá, and kacuri mixed with hing, but in the last part of the month, certainly tea from re-used teabags, without much milk, and leftover rut́is⁽³⁾ with fried radish leaves. And these are not the leaves that people buy, but those that come along with the radishes. It’s a fact, isnt it?”

“In the early part of the month,” Reba continued, “if you are invited to attend a wedding you respond with avid interest and gladly present gifts of Thermos flasks, table lamps, electric heaters, and so on, to the newlyweds, right? But if, on the contrary, anyone happens to invite you at the end of the month, you tell them, ‘I’m not in good health these days. I had to go to the toilet fifteen times today… hardly able to stand and walk… however, if my health improves, I shall certainly come.’ But you don’t go, because you can’t afford to buy presents due to a shortage of funds, isn’t it so?”

“You have a joint family, I know,” Reba said. “Certainly there are young boys and girls in the family. You are required to appoint private tutors to help them in their studies. Can you, with your limited means, pay the private tutors punctually? Or do they quit in frustration?” Sweat began to bead the “board” members’ foreheads. Reba continued, “Well, if early in the month your trousers tear, you most certainly buy new trousers or place orders for new ones with a good tailor. But if they tear at the end of the month, what do you do? Surely you make do by sewing on a big patch. How can you take a risk at that time for a new set of trousers?” The sweat was pouring now, though it was a winter evening.

“When this is the situation in your family,” Reba said, “then how much opportunity will the bride of the family get to cultivate Rabindra Sangeet? Now, you asked me whether I know dancing or not. In a family where the people can’t make ends meet, can you tell me what scope the bride will get to cultivate dancing?” This caused the “board” members to sweat all the more. “At the end of the month,” Reba asked, “when you run short of funds, do you beg loans from friends and family? Or do you go to the bank and the moneylenders? If this is so, then how much time will a bride get to cultivate the fine arts? Now, can you give me a direct reply to these simple questions?”

There was so much perspiration running down the suitor’s forehead that his spectacles became blurred. I then said, “Reba, you have asked enough questions. The ‘selection board’ hasn’t been able to answer a single question of yours; now you should stop.”

Reba said to her brother-in-law, “Dádá, these ‘board’ members have asked me so many questions, besides hearing my questions, that they must be tired. You should arrange an especially good refreshment for them. And in not being able to answer all my questions, they have perspired so much that I guess their throats will be dry. Please give them a huge potful of tea instead of the usual small cups.”

Excusing herself from the room, Reba wryly waved “Ta-ta”. The “board” members turned to Arup. “Arupbabu,” they said, “we have already taken a snack, and we will not have any tea just now.” After they left, I calmly came back into the house. Reba approached me and said, “Well, Dádá, was that all right?”

I said, “It was perfectly all right. You were certainly correct, but for those fellows, it was a bit too much to swallow.”

The next morning, as I was returning from the market, I saw Manoranjan with a coarse jute bag in his hand haggling over the price of water gourd. Manoranjan jumped as if he had seen a ghost when he saw me.

I said to him, “Hello, Manoranjan. Were you in your right senses to join in that ‘selection board’ yesterday?” Manoranjan remained silent. “Times are changing,” I said. “People’s psychology is changing. Many fixed ideas of the past are disappearing. Don’t you realize these things?

“Remember some time back you went to Pipepara to interview Panchapradiip Pakrasi’s daughter, Bhundibala?⁽⁴⁾ Though battered by volleys of questions, Bhundibala didn’t utter a single word in protest. She bowed to all that humilation and torture without a murmur. Do you think all girls are like Bhundibala? How will you ever forget the good drubbing Reba Mukherjee gave you yesterday?”

Manoranjan kept mum. I said, “You can’t avoid it and remain silent. Now speak up and tell me what your next policy is.”

Manoranjan mumbled a few words as he rubbed his head, “It was a blunder on my part to go there personally.”

I pressed on, “It was a blunder indeed! But now tell me, what’s your next ‘five-year plan’?”

Manoranjan said, “I won’t go back there for quite some time.” I said, “But why? Why won’t you go there? You must certainly go there. But when you do, you should wear a long veil, so that even your next-door neighbours would not recognize you. They will not know you are Manoranjan Babu of Manaitar, but think you are a certain Manorama Devi, trudging along for a holy dip in the Ganges.” I chuckled to myself.

Seeing me smile, someone called from my side. “Hello, Dádá,” the person said, “what’s so funny?” I was a bit surprised to see my close neighbour, Jagadamba, of Angata.

She explained, “I found a suitor for my cousin. She’s as beautiful as the goddess Lakśmii, and as learned as the goddess Sarasvátii. He’s a good catch, and I will take him to my cousin. My cousin lives in Dashana in our Nadia District, and we have already settled with the suitor. He’s as handsome as can be and intelligent, too. And he’s clever at housekeeping and cooking, too.”

She protested, “And why not? When the women of the house fall sick or are feeling bored cooking and doing rounds of household chores for days on end, the men should lend a hand.”

“This boy is ideal in all respects. If my cousin likes him, we will lose no time in arranging the wedding, joining their hands, blowing conches and ululating.”

“I already told you she’s like Lakśmii and Sarasvatii, and like Brhaspatii in good character. Her power of endurance is really incomparable. She is mild and soft-spoken, but she will not tolerate any injustice.”

“That is the way it should be,” I said. “Whatever may be one’s beauty or merits, one should never submit to injustice. What’s your cousin’s name?”

My eyes fell on Manoranjan standing beside me. His face had become as dark as the gloomy monsoon clouds.

(1) “Mukherjee” is a British shortening of the name “Mukhopadhyaya”. It was a matter of ethnic pride during colonial rule to insist on the proper name. –Trans.

(2) All the foods mentioned for the first part of the month are expensive and those mentioned in the last part are cheap. –Trans.

(4) This girl’s name means “Dimwitted, dunce”; someone who lacks dynamism. –Trans.

Prabháta Saḿgiita 140

Published in:
The Awakening of Women [a compilation]

140.
(Ácho) kabarii beńiite kálo dor haye káloy káloy mile go
(Ácho) kapálera t́ipe cokher kájale káche tabu náhi dekhi go
(Ei) aparúpa liilá lukocuri khelá kena táhá náhi bujhi go
Ámára sukhera sheśa náhi ye –
Tomáy pelám eta káche
Ámára sukhera sheśa náhi ye

(Ámi) hárái hárái sadá bhay pái kena pái táhá náhi jáni
Bhábibo ná bhábi áro beshii bhábi kena bhábi táhá náhi jáni

Ámi yuga yuga dhari base áchi jági práńera pradiipa jvele –
(Mora) práńera pradiipa jvele,
(Mora) maneri d́áná mele
Sammukhe ese dánŕáo go hese madhura carańa phele –
(Taba) madhura carańa phele,
(Taba) rátula carańa phele
(Ácho) kabariibeńiite kálo d́or haye káloy káloy mile go
(Mora) kapolera kálo tile go,
(Mora) randhre randhre mishe go

You are like a black ribbon mingled in my braids
Black merged in black.
You are in my cosmetic mark, in the collyrium of my eyes
So close, yet I cannot see You.
Why this unique sport, why this game of hide-and-seek?
I do not understand.
My happiness knows no bounds.
I feel You so close –
My happiness knows no bounds.
I am always afraid lest I may lose You.
Why I am afraid I do not know.
The more I decide not to worry, the more and more I worry
Why I worry, I do not know, I am always afraid lest I may lose You.
For ages You have kept me awake
Lighting the flame of my life
Unfolding the wings of my mind
Come and stand before me, smiling
With your gentle steps, on your rosy feet
You are like a black ribbon, mingled in my braids
Mingled in the black mole on my cheek,
In every pore of my life.

Prabháta Saḿgiita 468

Published in:
The Awakening of Women [a compilation]

468.
Morá mukta bhúmir meye
D́uḿri páháŕe jharńa dháre
Joŕer kináre ghiiri nece geye.

Kadam palásh niye kari go khelá
Sárá diner belá
Mahul kuliri shiital cháye.

Bánká banapathe jete jete
Khonpáy nite gánthi málá.
Moder chande gáne
Maner khushiri sane.
Baner harin dekhe ceye
Morá Param Puruśeri meye.

We are the daughters of the land of liberation.
Singing and dancing over slopes and hills,
Beside sparkling fountains and streams.
We play the whole day long with kadama and pulash flowers,
Along lanes lined with shady mahuá trees.
We weave garlands into our hair,
Walking on the meandering forest paths.
The forest deer rejoice to see
Our joyful song and dance.
We are the blessed daughters of Parama Puruśa.

Prabháta Saḿgiita 474

Published in:
The Awakening of Women [a compilation]

474.
Toke gaŕ kari naenad tui mor katha rákh.
Toke genthe doba ámi málá
Halde kalke phul rángá shimul phul
Phut́eche go lákhe lákh
Ghare thákte nári ei abelá.

Ke se bájikar dáke bane páháŕe
Ár ki ghare man thákte páre
Toke gaŕ kari nanad tui ei krpá kar
Morá nece jába tui ámár hát dhar.

Please, dear sister-in-law, I beseech you,
Oblige me by accompanying me.
I promise to weave a garland for you.
Yellow kolke flowers and radiant silk-cotton flowers have bloomed in millions,
I cannot stay indoors at such a time as this.
My mind dances excitedly to go to yonder forest;
Please come with me
I can’t go there alone.
Who is that magician calling me from the forest?
My mind is restless to depart
Please, dear sister-in-law, have mercy on me;
Dancing let us go,
You just catch my hand.

Prabháta Saḿgiita 475

Published in:
The Awakening of Women [a compilation]

475.
Halud gándár phul kanak cánpár phul
Ene de ene de go.
Naile kándbo dine ráte bándhbo ná cul.

Ámár saḿgii sáthiirá sab geche hát́e.
Tárá nácte nácte geche bát́e bát́e.

Ámáy jete náhi dili Tui ánli ná phul
Ámi ákhá náhi choba káne parbo ná dul.

Er bicár karbe moder debtá atul
Ámáy duhkh dili nárili ánte go phul.

Bring me yellow marigold and golden champa flowers,
Or I shall cry and cry day and night;
I will neglect to tie my hair.
My friends have all gone to the market,
Dancing through the open fields.
Neither You allowed me to go
Nor did You bring me flowers.
I will never light the stoves again,
Nor decorate my ears with rings.
I’m sure the god of truth
Will dispense justice for this.
You simply give me pain after pain.
You couldn’t bring a single flower for me.
I’m sure the god of truth
Will dispense justice for this.

Prabháta Saḿgiita 476

Published in:
The Awakening of Women [a compilation]

476.
Bihán kále tále tále banke jábár kále eli go
(Tui) eli ámár calár pathe.
Saḿkhaciler mata humŕe paŕe go.
Dhare nili ámár háte.

Ámár khonpár málá takhan gela khule
Kadam phuler dálá chit́ke dile
Tui balá mai kaoyá nái kena eli
Ámár jáná cená kulite path dekháte.
Tor surer máyájále man majeche
Tor nácer chande tále man meteche
Tui eman bhábe bháb karis kena
Ámi cái nái toke tabu eli bhuláte.

Early in the morning You came in rhythmic steps
As I was leaving for the forest.
You met me on my way
And like a sea gull, you came
Swooping down catching hold of my hand
The garland in my hair knot snapped,
The kadama flowers in my basket were strewn about.
Why did You come without warning?
Why? To show me a path which I already know?
In the magic web of your melody
My mind is intoxicated.
With the rhythmic cadence of Your dance
My mind is overjoyed.
Why do You lavish Your love on me?
I didn’t want You,
Yet You came to flood me with joy.

Prabháta Saḿgiita 961

Published in:
The Awakening of Women [a compilation]

961.
Jadi alasa Prahare more bhebe tháko kabhu tumi
Se smriti páshari jeyo bhulo bhálabási ámi

Tomára lágiyá beńii bendhechi genthechi málá
Áj mańihárá sama phańii kende mari niye jválá
Taba subarńa rath hote esechi je ámi námi.

Bhule jeyo kata álo-jhará suprabháte
Phul karechi cayan tomáre sájáite
Sab madhurimá háráiyá siimá caleche akásh cumi.

If in an idle moment You ever thought of me, please forget that memory.
Please, forget that I ever loved You.
It was for You that I braided my hair and wove a garland
But today like a serpent devoid of its jewel,⁽¹⁾ I am burning in agony.
I have descended from that golden chariot.⁽²⁾
Please forget how many red dawns I picked flowers to adorn You.
Today all the sweetness is lost
And fled beyond the void.

(1) A poetic/mythological allegory for the soul. A serpent with a jewel in its crown symbolizes the unit mind and its soul. –Trans.

(2) The golden chariot symbolizes the hirańmaya kośa, the subtlest layer of mind. –Trans.

Prabháta Saḿgiita 1031

Published in:
The Awakening of Women [a compilation]

1031.
Basiyá bijane táhári dhyáne
Málá gánthiyáchi eká eká.
Malaya samiire saritár tiire
Shudhu chilo tár rúparekhá

Ucchala jala chalachala kari balechilo more, “Shona sahácarii
Tomár bandhuyá sabár bandhuyá
Eká náhi pábe tár dekhá.”

Malaya samiira bale calechilo, “Bhálo hato jadi ná básite bhálo.”
Se je ákasher tárá dúr niiháriká
Dúre theke háse madhumákhá
Tabu ámi táre priititei pába
E priiti je tár káche shekhá.

Alone, absorbed in deep contemplation of Him,
I have woven a garland for Him.
Only His shadow was to be seen on the riverbanks as the southern wind blew.
The bubbling waters said, “Listen, my friend, your Friend is the friend of all;
You will not get the chance to see Him alone.”
The southern breeze whispered, “It would be better had you not loved Him;
He is like a star in the sky – a distant nebula;
He sends His sweet smile from afar.”
I shall yet attain Him through my love,
And I learned this lesson of love from Him.

Prabháta Saḿgiita 1068

Published in:
The Awakening of Women [a compilation]

1068.
Tomá tare nishi jágá
Taba tare patha cáoyá tumi ete ná.
Ajáná jagate chile, ajánáy cale gele, bale jelená.

Kata din geche, kata rát geche
Shephaliir málá shukáiyá geche
Kabariir phul jhariyá paŕeche
Kichutei dhará dile ná.

Ásite bali ná thákite bali ná
Abhimán ár bhuleo kari ná
Man cáhe jadi theko nirabadhi
Mor bhálobásá bhulo ná.

I kept long vigils waiting for You to arrive.
But You did not come to me, O Lord.
You came from an unknown realm,
And You left for an unknown realm.
But You did not tell me where You went.
How many days have passed!
How many nights!
The shephali garland has withered
The flowers in my hair have faded and fallen to the ground.
You never came within my reach.
I will not entreat You to come to me,
I will not beg You to remain with me.
Nor will I take any offence over it.
If You will, then stay with me always
And don’t forget my love.

Prabháta Saḿgiita 1269

Published in:
The Awakening of Women [a compilation]

1269.
(Ámár) Krśńa kotháy bal re,
Torá bal re, torá bal re.
Mádhabii-kunje niipanikunje
Kotháo ná heri táháre.

Kátar haiyá ghuriyá ghuriyá
Khunjiyá beŕai kándiyá kándiyá
Bhási ánkhijale priitirucchale
Tabu náhi dilo dhará re.

Yamunár tiire smita niil niire
Cháyá khunji tár pránábeg bhare.
Din cale jáy baláká phákháy
Tandrár sure sure re.

Tell me, where is my Krśńa?
Tell me, I beg of you, tell me.
I did not see Him anywhere, not in the madhavi arbour nor in the kadamba grove.
Wandering with tears and an afflicted heart, I have searched for Him,
In exhuberant joy I break into uncontrollable tears,
Yet He does not come within my reach.
Seeing His shadow on the shimmering blue waters of the Yamuna,
I searched for Him along the riverbanks with all my heart.
My days drift away on a drowsy melody of swan’s wings.

Prabháta Saḿgiita 1218

Published in:
The Awakening of Women [a compilation]

1218.
Tomár tare málatii málá gánthá
Tomár tare sura sádhá
Tomár man bhuláte phulasáje sájá.
Tomáy pábár lági kándá.

Yáhá kichu peyechi tomár krpáte
Yáhá pái nái táhá tumi cáha nai
Ámáre cáláyecho ámár bhálotei
Akalyán kona bhavo nái
Tái mor hiyá taba tále bándhá.

Vivek-buddhi-bodhi diyecho tumi
Manke ut́háyecho bhediyá saptabhúmi
Janama janama yena taba priiti anupama.
Rahe mor kapola cumi.
Tumi saba bhaya-saḿsaya trátá,
Ámi tomár páne cali dali sab bádhá.

For You I wove a málatii garland.
Only for You I rehearsed my songs.
Only for You I decorated myself with flowers,
I cry and cry to get You close to me.
Whatever I have attained, I got through Your grace.
And what I did not attain, it was because You didn’t want it for me.
You led me on for my own welfare
With never thought of harming me,
So my heart is always tuned to Your rhythm.
You gave me conscience, intellect and intuition.
You elevated my mind above the seven worlds.
My matchless love for You will never end, life after life, and leading me to welfare.
You are the assuager of all my fears and doubts.
Crushing all obstacles in my way, I shall go to You.

Prabháta Saḿgiita 1445

Published in:
The Awakening of Women [a compilation]

1445.
Jalbhará ánkhi jadiyo tomár
Tabu mane hay sunayanii,
Balo kena beńii bándho ni
Ádhek phut́eche ádhek phot́eni
Jochanáy sthala-kamalinii

Kon se Ajáná Pathik esechilo
Tomár hiyáke jine niyechilo
Hiyá jinechilo, cale giyechilo
Cale gelo ár áseni

Se Pathik shuni ábár eseche,
Tomáre eŕáye dúre theke geche
Káche áse nái, se sáhas nai, Tumi bhálobása bholoni.

Even though your eyes are filled with tears, you are one with beautiful eyes,
Tell Me why you didn’t braid your hair.
The land-loti are half-open and half-closed under the moonlight.
Who is that Unknown Traveller who came and captured your heart?
After captivating your heart He went away and didn’t return again.
I hear that Traveller has come again, but He remains far away avoiding you.
He didn’t come near, He had no courage; yet you didn’t stop loving Him.
Although your eyes are filled with tears, your eyes are very beautiful.

Prabháta Saḿgiita 1520

Published in:
The Awakening of Women [a compilation]

1520.
Ánkhi jale bhare geche
Kár tare ogo sunayaná balo ná.
Ke se niśt́hur bhuleche tomáre
Kare geche shudhu chalaná

Baraśár sádá megh je nebeche
Tárakár álo káloy d́hekeche
Birahińii hiyá rayeche cáhiyá
Niirabe kahiche kata ná.

Se caliyá giyáchilo phalgune
Kál kát́e taba shudhu kál guńe
Maner mádhurii kár bháve bhari kare jáo kár sádhaná.

Tell me, O lovely-eyed lady, for whom your eyes are filled with tears?
Tell me, tell me, tell me.
Who is that cruel One who has forgotten you; who has deceived you again and again?
The white monsoon clouds have gathered,
The starlight is enveloped in darkness.
A lovelorn heart gazes wistfully full of a world of inner thought.
He went away in the springtime
And you simply spend your days marking time.
I wonder with whose thoughts your mind is filled with sweet charms?
Whom are your thoughts deeply absorbed in?

Prabháta Saḿgiita 1826

Published in:
The Awakening of Women [a compilation]

1826.
Sájáye rekhechi máliká he priya tomár ábhisáre
Hate pári ámi kśańiká mora priiti sháshvatii sudhásáre.

Yato sur chilo yato sádh chilo
Yato bháv chilo yato bháśá chilo
Niryás háre niyechi sabáre taba mandrila jauṋkáre.

Taba karuńár ek kańa ámi
Svarńáloker jharńáy námi
Hayechi shodhita avarńátiita
Tule náo more krpá kare.

I have kept a garland arranged, O Lord, awaiting you
Our tryst may be only for a moment, but remember my nectar-love is eternal.
Of my melodies, of my yearnings, I have chosen the sweetest,
Of my thoughts, of my words, I have taken the tenderest
I collected all these essences inspired by Your rhythmic resonance
And wove them lovingly into a necklace.
I am just a tiny mote of Your infinite compassion
O Colourless One, I am purified,
Bathed in the fountain of golden elixir.
Now, by Your grace, lift me up to You.⁽¹⁾

(1) The fountain of golden elixir is an allegory for the hirańmaya kośa, the subtlest layer of mind, and the singer is asking to be raised beyond that, into Satyaloka, the sphere beyond existence. –Trans.

Prabháta Saḿgiita 1828

Published in:
The Awakening of Women [a compilation]

1828.
Acin desher megh bale gela
Se bandhu tomár ghare ásibe.
Tumi raunin oŕná mane jaŕiye
Tár tare barań d́álá sájábe.

Bujhi bá tomár jaminii halo sheś
Bujhi bá úśáy áne ráuná paribesh
Tumi ánkhi mocha naba sáje sájo
Nútaner dyuti ghare bhátibe.

Purátaner byathá bhule jáo sunayaná
Nútanere d́ák dáo niye nava kalpaná
Duhsvapner kathá bhebo ná bhebo ná
Smita ḿukhe nútanere tuśibe.

From an unknown land the clouds have brought a message,
That your Friend will call on you.
Wrap a colourful scarf around your mind,
And prepare a welcome for Him.
Your night is over, perhaps the dawn brings a radiant light.
Wipe your eyes, dress in a new garment,
The effulgence of the new will illumine your house.
Forget the pains of old, O lovely-eyed.
Welcome the new with all your grand imagination.
Forget your nightmares.
And greet the new with a smiling face.

Prabháta Saḿgiita 2049

Published in:
The Awakening of Women [a compilation]

2049.
Eklá base base bátáyana páshe
Bhábitechi shudhu tár kathá.
Ke se paradeshii bhálabáse beshii
Mádhuriite d́háke mor vyathá.

Alasa prahare ekákii yabe tháki
Aruńe ráuṋgá ráge tári priiti dekhi
Kájer májeo tári mákhamákhi
Yabe bhávi tári báratá.

Se bholená more yadi vá bhuli táre
Táhári biińár táreri jhauṋkáre
Ámár jiivan bahe shatadháre
Jágiye mohan mukharatá.

Sitting alone beside the window, I think only of Him.
Who is that distant Stranger who loves me the most,
And envelops my agonies with sweetness.
When left to myself in idle hours, I see the expression of His radiant love.
When I think of His words I feel His touch close amid the whirl of activities.
He does not forget me, even though I, resonating in His viińá [lyre], forget Him
My life in sweet eloquence flows on in a myriad of activities.

Prabháta Saḿgiita 2460

Published in:
The Awakening of Women [a compilation]

2460.
Mor kabariir málá shukiyeche
Kańther gán theme geche.
Krandanrata ei sandhyáy
Man shudhu tava krpá yáche

Ekbár balo kono bhay nái
Sange rayechi, thákibo sádai.
Hárái hárái ei bhay pái
Áshár álok nibiteche.

Tabuo ámi damiba ná kabhu
Tava bhávanáy bal pái prabhu
Se áshár diip áj nibu nibu
Táte ghrta salitá eseche.

The flowers in my hair have withered.
The song of my voice has stopped.
In this tear-filled evening my mind craves only for Your grace.
You said once, “Do not fear, I am with you, I shall remain with you always.”
Yet I feel as if I’m going to lose You.
The light of hope is dimming,
Yet I shall never lose heart.
The thought of You brings strength to me, O Lord.
This dimming lamp of hope is relit with new ghee and wick.

Prabháta Saḿgiita 2529

Published in:
The Awakening of Women [a compilation]

2529.
Bánshiite kareche utalá
Náhi máne belá abelá.
Bánshii báje paiṋcame dhariyá ámár náme
Chut́i bhule láj ekelá.
Man náhi base káje sadá shuni bánsharii báje
Se sarvanáshá surelá.

Bhábi káne tulibo ná, ár sáŕá doba ná
Yatai dákuk more shuneo shunikbaná,
Ná shuniyá náhi pári bhve pare láje mari.
Tomra bab eki jválá.

The sound of Your flute has made me restless
My mind cannot tell the difference between time and non-time.
The flute plays to the panchama melody calling my name.
Without hesitation, I rush towards it.
My mind cannot concentrate on my work,
I constantly hear the flute sing its dangerous melodies.
I am determined not to listen to it anymore,
No matter how much it calls, I will turn away.
But alas, I cannot help but hear it
And when I do, I become filled with remorse.
How shall I get rid of this bothersome sound?

Glossary

Published in:
The Awakening of Women [a compilation]

ÁCÁRYA or ÁCÁRYÁ. Spiritual teacher qualified to teach all lessons of meditation.
ÁGAMA AND NIGAMA. Nigama means questions on spiritual topics; or the theoretical side of TANTRA. Agama means answers to the questions; or the practical, applied, side of TANTRA.
ÁJIṊÁ. See CAKRA.
ANÁHATA. See CAKRA.
ANANDA MARGA. Path of divine bliss; Ananda Márga Pracáraka Saḿgha (Ananda Marga organization).
ÁNANDA. Divine bliss.
ANULOMA AND PRATILOMA. The circumstance of a man marrying below or above his station, respectively, according to caste hierarchy.
ARTHA. Anything (especially wealth) which can be used to relieve suffering.
ÁSANA. The third limb of aśt́áḿga (eight-limbed) yoga. Ásanas: postures for maintaining physical health.
ÁTMÁ, ÁTMAN. Soul, consciousness, PURUŚA, pure cognition. The átman of the Cosmos is PARAMÁTMAN, and that of the unit is the JIIVÁTMAN.
AVADHÚTA or AVADHÚTIKÁ. A monk or nun of an order close to the tradition of Shaeva Tantra. Literally, “one who is thoroughly cleansed mentally and spiritually”.

BHAKTI. Devotion.
BHÁVA. Idea, ideation, mental flow.
BRAHMA. Supreme Entity, comprising both PURUŚA, or SHIVA, and
PRAKRTI, or SHAKTI.
BRAHMACARYA. Part of the practices of morality (Yama and Niyama). Sometimes used in the sense of continence.

CAKRA. Cycle or circle; psycho-spiritual centre, or plexus. The cakras in the human body are all located along the suśumná canal which passes through the length of the spinal column and extends up to the crown of the head. Some cakras, however, are associated with external concentration points. The concentration points for the cakras: (1) for the múládhára cakra, the base of the spine, above the perineum; (2) for the svádhiśt́hána, the base of the genital organ; (3) for the mańipura, the navel; (4) for the anáhata, the mid-point of the chest; (5) for the vishuddha, the throat; (6) for the ájiṋá, between the eyebrows; and (7) for the sahasrára, the crown of the head. Also: guru cakra, which is located on the inner side of the sahasrára cakra.

DÁYABHÁGA. A system of inheritance in which the heirs’ right of inheritance is subject to the discretion of the father, who has the right to disinherit any of the heirs. Another feature of this system is the rights of inheritance for women.
DEVII. A goddess, a female deity; a title attached to a woman’s name.
DHARMA. Characteristic property; spirituality; the path of righteousness in social affairs.
DHYÁNA. Seventh limb of aśt́áḿga (eight-limbed) yoga; meditation in which the psyche is directed towards Consciousness.
DUHITÁ. Daughter.

GANDHARVA. A class of MICROVITA. Also, in mythology, a class of celestial beings.
GUŃA. Binding factor or principle; attribute; quality.
PRAKRTI, the Cosmic Operative Principle, is composed of: sattvaguńa, the sentient principle; rajoguńa, the mutative principle; and tamoguńa, the static principle.
GURU CAKRA. See CAKRA.

JÁYÁ. Wife; a particular classification of wives under the
KULIINA system.
JIIVA. An individual being.
JIIVÁTMÁ, JIIVÁTMAN. See ÁTMÁ.

KALATRA. Wife; a particular classification of wives under the KULIINA system.
KAOŚIKII NRTYA. “The dance of mind expansion.” A dance-exercise for women created by P.R. Sarkar on 6 September 1978. It develops the glands in a way that encourages women to overcome complexes and strengthens the nerves. It cures twenty-two types of disease. Men can also perform this dance.
KÁPÁLIKA SÁDHANÁ. A form of spiritual practice which causes the aspirant to confront and overcome all the inherent fetters and enemies of the human mind.
KARMA. Action; sometimes, positive or negative action which produces SAḾSKÁRAs.
KAYASTHA. A high caste in India, a sub-group (along with BRAHMANs and Vaedyas) of the Vipra caste.
KŚATRIYA. Written as kśatriya, a person whose mentality is to dominate over matter, a member of the warrior social class; written as “Kśatriya”, a member of the second-highest caste in India.
KIIRTANA. Collective singing of the Lord’s name, sometimes combined with LALITA MÁRMIKA, a dance that expresses the spirit of surrender.
KOŚA. “Level” or “layer” of the mind (either Macrocosmic Mind or microcosmic mind) in terms of its degree of subtlety or crudeness.
KULIINA. High-born; a high status of BRAHMANs, KAYASTHAs and Vaidyas in the caste system.
KUŃD́ALINII, KULAKUŃD́ALINII. Literally, “coiled serpentine”; sleeping divinity; the force dormant in the kula (lowest vertebra) of the body, which, when awakened, rises up the spinal column to develop all one’s spiritual potentialities.

MADHURA BHÁVA. “Sweet”, or “honey”, ideation, the highest type of devotional sentiment.
MADHURA SÁDHANÁ. The SÁDHANÁ of MADHURA BHÁVA.
MANTRA. A sound or collection of sounds which, when meditated upon, will lead to spiritual liberation. A mantra is incantative, pulsative, and ideative.
MAŃIPURA. See CAKRA.
MARGI. A member of ANANDA MARGA.
MÁYÁ. Creative Principle, i.e., PRAKRTI in Her phase of creation. One aspect of Máyá is the power to cause the illusion that the finite created objects are the ultimate truth.
MICROVITA. Entities which come within the realms both of physicality or of psychic expression. They are smaller and subtler than atoms and sub-atomic particles, and in the psychic realm they may be subtler than ectoplasm (citta, or mind-stuff).
MOKŚA. Spiritual emancipation, non-qualified liberation.
MUDRÁ. Meaningful gesture; a yogic exercise similar to ÁSANA but incorporating more ideation.
MUKTI. Spiritual liberation.
MÚLÁDHÁRA. See CAKRA.

NEOHUMANISM. A worldview characterized by love for the Supreme which overflows onto all objects created by the Supreme. Adoption of the Neohumanistic outlook in turn safeguards and enhances the development of one’s devotion.
NIGAMA. See ÁGAMA AND NIGAMA.
NIYOGA. An ancient system in India wherein a man would be given permission to mate with a woman who was not his wife for the purpose of producing offspring.

PÁPA. Sin.
PARAMÁ PRAKRTI. Supreme Operative Principle.
PARAMA PURUŚA. Supreme Consciousness.
PARAMÁRTHA. That which produces permanent relief from suffering, i.e., MOKŚA. See also ARTHA.
PARAMASHIVA. See PURUŚOTTAMA.
PARAMÁTMÁ, PARAMÁTMAN. Supreme Consciousness in the role of witness of His own macropsychic conation. Paramátman comprises: (1) PURUŚOTTAMA, the Macrocosmic Nucleus; (2) Puruśottama’s association with all creation in His extroversive movement (prota yoga); and (3) Puruśottama’s association with each unit creation individually (ota yoga) and (4) with all collectively (prota yoga) in His introversive movement.
PARIPRASHNA. A question on a spiritual topic.
PATNII. Wife; a particular classification of wives under the KULIINA system.
POST-SHIVA TANTRA. Shiva Tantric practices that were developed after Shiva.
PRABHÁTA SAḾGIITA. A body of 5018 spiritual and psycho-spiritual songs composed by P.R. Sarkar (Shrii Shrii Ánandamúrti).
PRAKRTI. Cosmic Operative Principle.
PRÁŃÁYÁMA. The fourth limb of aśt́áḿga (eight-limbed) yoga: process of controlling vital energy by controlling the breath.
PRATIIKA. Emblem.
PRATILOMA. See ANULOMA.
PROUT. Progressive Utilization Theory. P.R. Sarkar’s socio-economic theory for the all-round development of society.
Proutists are adherents of PROUT.
PURÁŃA. Mythological story with a moral import; educative fiction.
PURANIC AGE. The medieval period when the popular Hinduism was strong, about 500-1300 CE.
PURUŚA. Consciousness.
PURUŚOTTAMA or PARAMASHIVA. The Nucleus Consciousness, the witness of saiṋcara and pratisaiṋcara.

RÁDHIKÁ SHAKTI, HLÁDINII SHAKTI. A positive expressional aspect of VIDYÁ SHAKTI which a person experiences as a desire to do something practical towards spiritual realization.
RAKŚASA or RÁKŚASII. In mythology, a demon. The term was used by the Indo-Aryans to refer derogatorily to the indigenous Indians, especially the Dravidians.
RÁŔH. The territory, mostly in Bengal, stretching from the west bank of the Bhagirathi River to the Parasnath Hills.
RŚI. Sage; one who, by inventing new things, broadens the path of progress of human society.

SADÁSHIVA. SHIVA (literally, “Eternal Shiva”).
SADGURU. Literally, “the guru who leads one to Sat, the Unchangeable Entity”; the highest spiritual guru.
SÁDHAKA. Spiritual practitioner.
SÁDHANÁ. Literally, “sustained effort”; spiritual practice; meditation.
SÁDHU. Virtuous person, spiritual aspirant. See also SÁDHAKA.
SAHASRÁRA. See CAKRA.
SAḾSKÁRA. Mental reactive momentum, potential mental reaction.
SÁKHYA. Used as an adjective of sakhá, “friend” (two sakhás, literally, are two persons who have separate physical bodies, but have the same mental body, because there is so much love).
SAḾYOJANII SHAKTI and VIBHÁJANII SHAKTI. Two SHAKTIs that determine whether a soul takes a female or male body. With saḿyojanii shakti the entity attracts the object of enjoyment to itself, and with vibhájanii shakti the entity is drawn towards the object of enjoyment.
SANNYÁSII or SANNYÁSINII. A renunciant; literally, “one who has surrendered one’s everything to the Cosmic will” or “one who ensconces oneself in Sat, the Unchangeable Entity”.
SATSAUṊGA. Good company.
SHAEVA DHARMA. Shaivism; the theoretical or philosophical side of spirituality as taught by SHIVA.
SHÁKTA. A follower of Sháktácára, the Shakti Cult; hence, any aspirant who embodies the characteristics of Sháktácára, especially the judicious application of power.
SHAKTI. PRAKRTI; energy; a deification of PRAKRTI.
SHÁSTRA. Scripture.
SHIVA. A great Tantric guru of 5000 BCE who guided society while His mind was absorbed in Consciousness; hence, Infinite Consciousness, PURUŚA.
SHLOKA. A Sanskrit couplet expressing one idea.
SHÚDRA. Written as shúdra, a person of bread-and-butter mentality, a member of the worker social class; written as “Shúdra”, a member of the lowest caste in India.
SHUKRA. The physical body is constituted of seven materials, of which shukra is the final essence. This vital fluid has three stages. The first stage is lymph, in both males and females. The second stage is spermatozoa in males, and ova in females. The third stage is seminal fluid in males; in females it includes substances in the female reproductive system which contribute to the nurture of the ovum.
SVÁDHIŚT́HÁNA. See CAKRA.

TANTRA. A spiritual tradition which originated in India in prehistoric times and was first systematized by SHIVA. It emphasizes the development of human vigour, both through meditation and through confrontation of difficult external situations, to overcome all fears and weaknesses. Also, a scripture expounding that tradition. See also POST-SHIVA TANTRA.
TÁŃD́AVA. A vigorous dance for male spiritual aspirants, originally formulated by SHIVA. It develops the glands in a way that enhances courage and fearlessness. When Shiva Himself does this dance (Shiva Nát́arája), the dance becomes a metaphor in which Supreme Consciousness sends vibrations throughout the universe and causes all objects of the universe in turn to radiate vibrations.

VAESHYA. Written as vaeshya, a person of acquisitive mentality, a member of the capitalist social class; written as “Vaeshya”, a member of the second-lowest caste in India.
VEDA. Literally, “knowledge”; hence, a composition imparting spiritual knowledge. Also, a religious or philosophical school which originated among the Aryans and was brought by them to India. It is based on the Vedas and emphasizes the use of ritual to gain the intervention of the gods.
VIBHÁJANII SHAKTI. See SAḾYOJANII SHAKTI AND VIBHÁJANII SHAKTI.
VIDYÁ SHAKTI. Centripetal, or introversial, force; force of attraction to the Nucleus Consciousness; aspect of the Cosmic Operative Principle which guides movements from the crude to the subtle.
VIPRA. Written as vipra, a person who controls others by his wits, a member of the intellectual social class; written as “Vipra”, a member of the highest caste in India.
VISHUDDHA. See CAKRA.
VIVÁHA. Marriage.
VRTTI. Mental propensity.

	Publisher's Note
1	Matriarchy in the Kśatriya Age
2	Women: The Wageless Slaves of the Vipras
3	From Matriarchy to Patriarchy – Excerpt A
	From Matriarchy to Patriarchy – Excerpt B
	From Matriarchy to Patriarchy – Excerpt C
	From Matriarchy to Patriarchy – Excerpt D
4	Shiva Upholds the Dignity of Women – Excerpt A
	Shiva Upholds the Dignity of Women – Excerpt B
	Shiva Upholds the Dignity of Women – Excerpt C
5	The Status of Women in Earlier Ages – Excerpt A
	The Status of Women in Earlier Ages – Excerpt B
	The Status of Women in Earlier Ages – Excerpt C
6	Casteism and the Decline of Women's Status – Excerpt A
	Casteism and the Decline of Women's Status – Excerpt B
	Casteism and the Decline of Women's Status – Excerpt C
	Casteism and the Decline of Women's Status – Excerpt D
	Casteism and the Decline of Women's Status – Excerpt E
	Casteism and the Decline of Women's Status – Excerpt F
7	Women of Bengal – Excerpt A
	Women of Bengal – Excerpt B
8	Women's Rights in Ráŕh – Excerpt A
	Ráŕh – 16.
9	The Slave Trade in Women in Bengal
10	Social Justice for Women
11	Dowry and Marriage – Excerpt A
	Dowry and Marriage – Excerpt B
	Dowry and Marriage – Excerpt C
	Dowry and Marriage – Excerpt D
	Dowry and Marriage – Excerpt E
	Dowry and Marriage – Excerpt F
	Dowry and Marriage – Excerpt G
	Dowry and Marriage – Excerpt H
	Dowry and Marriage – Excerpt I
12	Sati and Widowhood – Excerpt A
	Sati and Widowhood – Excerpt B
	Sati and Widowhood – Excerpt C
	Sati and Widowhood – Excerpt D
13	Purdah – Excerpt A
	Purdah – Excerpt B
14	Prostitution – Excerpt A
	Prostitution – Excerpt B
15	Discrimination in Language – Excerpt A
	Discrimination in Language – Excerpt B
	Discrimination in Language – Excerpt C
	Discrimination in Language – Excerpt D
16	The Emancipation of Women
17	The Social Order and Superiority and Inferiority Complexes
18	Yatamána – 2
19	Women's Rights
20	Equal Rights for Men and Women
21	Human History and Collective Psychology
22	Fight Against All Dogmas – Excerpt A
	Fight Against All Dogmas – Excerpt B
	Fight Against All Dogmas – Excerpt C
	Fight Against All Dogmas – Excerpt D
23	Two Wings – Excerpt A
	Two Wings – Excerpt B
	Two Wings – Excerpt C
	Two Wings – Excerpt D
	Two Wings – Excerpt E
	Two Wings – Excerpt F
	Two Wings – Excerpt G
	Two Wings – Excerpt H
	Two Wings – Excerpt I
	Two Wings – Excerpt J
	Two Wings – Excerpt K
24	Economic Self-Reliance – Excerpt A
	Economic Self-Reliance – Excerpt B
	Economic Self-Reliance – Excerpt C
	Economic Self-Reliance – Excerpt D
	Economic Self-Reliance – Excerpt E
	Economic Self-Reliance – Excerpt F
	Economic Self-Reliance – Excerpt G
25	Building a Healthy Society – Excerpt A
	Building a Healthy Society – Excerpt B
	Building a Healthy Society – Excerpt C
	Building a Healthy Society – Excerpt D
	Building a Healthy Society – Excerpt E
	Building a Healthy Society – Excerpt F
	Building a Healthy Society – Excerpt G
	Building a Healthy Society – Excerpt H
26	Can Women Attain Salvation?
27	An Equal Birthright
28	The Place of Women in the Spiritual World
29	Bhaerava and Bhaeravii
30	The Development of Goddess Worship – Excerpt A
	The Development of Goddess Worship – Excerpt B
31	Tantric Goddesses
32	Saḿskára and Gender Differences
33	Aspects of Bio-Psychology
34	Sentimentality: A Special Quality in Women – Excerpt A
	Sentimentality: A Special Quality in Women – Excerpt B
	Sentimentality: A Special Quality in Women – Excerpt C
	Sentimentality: A Special Quality in Women – Excerpt D
	Sentimentality: A Special Quality in Women – Excerpt E
	Sentimentality: A Special Quality in Women – Excerpt F
35	Sadguru and Microvita
36	Equality in the Psycho-Spiritual Sphere
37	Sentimentality and the Psycho-Spiritual Realm – Excerpt A
	Sentimentality and the Psycho-Spiritual Realm – Excerpt B
38	Rádhá's Devotion – Excerpt A
	Rádhá's Devotion – Excerpt B
	Rádhá's Devotion – Excerpt C
	Rádhá's Devotion – Excerpt D
	Rádhá's Devotion – Excerpt E
	Rádhá's Devotion – Excerpt F
	Rádhá's Devotion – Excerpt G
	Rádhá's Devotion – Excerpt H
	Rádhá's Devotion – Excerpt I
	Rádhá's Devotion – Excerpt J
	Rádhá's Devotion – Excerpt K
39	Physical Well-Being – Excerpt A
	Physical Well-Being – Excerpt B
40	Advice for Pregnant Women
41	Science and Population Control – Excerpt A
	Science and Population Control – Excerpt B
	Science and Population Control – Excerpt C
	Science and Population Control – Excerpt D
42	The Dance of the Expansion of Mind – Excerpt A
	The Dance of the Expansion of Mind – Excerpt B
	The Dance of the Expansion of Mind – Excerpt C
	The Dance of the Expansion of Mind – Excerpt D
43	Táńd́ava and Kaośikii
44	Párvatii, Consort of Shiva – Excerpt A
	Párvatii, Consort of Shiva – Excerpt B
	Párvatii, Consort of Shiva – Excerpt C
	Párvatii, Consort of Shiva – Excerpt D
	Párvatii, Consort of Shiva – Excerpt E
	Párvatii, Consort of Shiva – Excerpt F
	Párvatii, Consort of Shiva – Excerpt G
	Párvatii, Consort of Shiva – Excerpt H
	Párvatii, Consort of Shiva – Excerpt I
45	Satyabhámá and Rukmińii
46	The Erudite Scholar Kaoshitakii
47	The Righteous Gandhari – Excerpt A
	The Righteous Gandhari – Excerpt B
48	Five Virtuous Ladies
49	Karkat́ii Rákśasii – Excerpt A
	Karkat́ii Rákśasii – Excerpt B
50	Bhavasundari, the Tigress Queen
51	As You Think So You Become
52	Panchu Dayas
53	Teby's Hair Bun
54	Hello Reba, Goodbye Bhundibala!
55	Prabháta Saḿgiita 140
	Prabháta Saḿgiita 468
	Prabháta Saḿgiita 474
	Prabháta Saḿgiita 475
	Prabháta Saḿgiita 476
	Prabháta Saḿgiita 961
	Prabháta Saḿgiita 1031
	Prabháta Saḿgiita 1068
	Prabháta Saḿgiita 1269
	Prabháta Saḿgiita 1218
	Prabháta Saḿgiita 1445
	Prabháta Saḿgiita 1520
	Prabháta Saḿgiita 1826
	Prabháta Saḿgiita 1828
	Prabháta Saḿgiita 2049
	Prabháta Saḿgiita 2460
	Prabháta Saḿgiita 2529
	Glossary