Dr. C. Paul Suyambu, M.A., M. Phil., Ph.D.*
Abstract
India the land of varied cultures, races, languages, religions and civilizations had a vested history of its own. During its long history it faced so many ups and downs in all fields. However the Indian society with its time bound laws and orthodox nature seek the attention of many travellers and rulers. They considered that the condition of women was at the low realm. Therefore in this paper an attempt is being made to analyze the various causes for the degradation of women’s condition in ancient Indian society.
As is often the case, the strong have tyrannised over the weak. The treatment of Hindu women is well expressed by D.E. Gimi, “We have not only enslaved them, but also impressed on them that it is derogatory to their true dignity to seek freedom. We have imposed our own opinions, selfish interest of our real dignity on them to such an extent that most of them believe that it really unsexes to be anything else but creatures of sufferance”. From the remotest times we have been systematically teaching the sex that they are most virtuous when they surrender all their rights, make no claims, the soft pliant nature of women has been imposed on and abused. Man has moulded this nature for his own selfish purposes. Among other things, he has made her so wanting in self-reliance that she cheerfully even gladly, accepts the position assigned to her and not only asks no more than what the husband gives or wishes to give her, but considers it a sin to breath a wish for more.1
The most cruel invention of Brahminism was to give a Hindu widow the idea that she would become pre- eminently virtuous (Sati) by being burnt alive with the dead body of her husband. The most blasphemous claim of men is to be treated as the god of the women. It is true that they have not succeeded but their guilt is all the same.
Manu, indeed gives directions for the kind treatment of women; but even here male selfishness is apparent. “Women are to be honoured and adored by fathers and brothers by husbands or also by brothers-in-law who desire much prosperity.” “Houses which women not honoured, curse those as if blighted by magic perish-utterly.2
Therefore they are ever to be honoured at ceremonies and festivals with ornaments clothes and food by men who desire wealth. When women are found blest because of offspring, worthy of honour (true) lamps in the house, then there is not the slightest distinction in the homes of men between them and happiness. Dr. Burnell remarks on the last quotation: “The lofty sentiment is however restricted by the clause because of offspring, which is the sole reason from the standpoint of the law book why women deserve honour.” The quotation from Book III brings forward a still lower motive- “the desire of wealth”.3
The roles women play in society and the images we have of them have developed not simply from the exigencies of biology and social situations but are rather deeply rooted in the myths and legends and the religion of the culture. This is especially true of Indian culture.4 The position of women community has been a fluctuating subject since the early ages. With the ups and downs in the Hindu society, the status of women has been affected.
During the Vedic period, the women enjoyed equal status with men. They were respected and honoured. Historical research and literary writing of the ancient period establish this fact. The education of women in her married life depended upon her proper training during the Brahmacharya. During the Upadishadic period there were great Brahmavadinis who were enriched with deep knowledge of philosophy. Gargi and Maitraye asked difficult questions in a challenge with their husband Yajnavolkya, the great thinker.5 During the Buddhist period, great women lived who were in no way inferior to men. The status of women was highly appreciable during the time of Jainism and Buddhism.
In ancient India marriage for male and female was consideed necessary from religious as well as social view point. It was also contended that an unmarried person cannot take part in Vedic rites. They had a choice in selecting their husbands, widows were allowed to remarry. The early Dharmasastras allowed divorce. Kautilya dealt with the problem of divorce in detail. Ancient Hindu scripture does not mention the prevalence of Sati system. According to Vedic hymns, wife and husband had joint ownership rights of the property.6 They were treated with dignity and respect. The prejudices and discrimination against the birth of a female child were unknown. Infact, the birth of a girl was an event of rejoicing. Women’s education was then a routine part of their daily life. They also participated in discussion with savants in philosophical groups. It was the normal custom for the learned saints of the past to initiate their wives into intellectual pursuits. Women attended important assemblies, took part in State functions, religious duties and rituals including the death ceremonies.7 Women were treated as useful members of the society, walked around freely, were involved in all activities from agriculture and crafts to scholarship and were termed Grihalakshmis. They were also prominent in the teaching profession.8
The women were degraded to a very low status after 300 B.C. During this period women’s rights were strictly subjected to restrictions. During the eighth century purdah system become more and more accepted as a part of custom, specially among the middle class. Women were considered a completely inferior species, inferior to the male, having no significance, no personality, socially she was kept in a state of utter subjection, denied by polygamy, the purdah, the property structure, early marriage, self-immolation of widows, Sati (or) a state of permanent widowhood.9
The institution of the patrilineal joint family among high caste Hindus contributed to the difference in status between men and women. Only with the attainment of the position of mother-in-law did a woman attain a position of respect in the joint family. The joint family discouraged public participation of women because the greater authority of older women prevented younger women from breaking out of traditionally approved female behaviour patterns. This discouragement would be stronger in areas where purdah was practiced.10
During the long period of Muslim rule, women suffered many legal disabilities; Polygamy was practiced. Muslim men could divorce their wives easily.11 The evil socio-religious practices unknown in the ancient period, such as early marriage, enforced widowhood, Sati, temple prostitution, dowry system, female infanticide, polygamy, polyandry etc., have crept in the society very deeply. For Northern women and for all Muhammadan women the purdah or zenana system is the gaoler. For south Indian and non-purdah women it is the early marriage system and its concomitant, the exaggeration of the idea of wifely obedience. The zenana system prevents free and natural physical exercise such as walking; it promotes bad health and especially consumption through lack of fresh air and sunlight; it arrests the development of the body; it still more arrests the development of the mind. “We are in prison”, said an intelligent group of ladies belonging to one family.12
In the south, while there is more freedom of movement, women seem to have to ask “permission” before they make any new move. This is not the case with adult women in other countries. It is the natural results of the child-wife, and it is hard for both of them to get out of the wrong relationship when she grows up.13
In the nineteenth century, the “women question” loomed large. This was not a question of “what do women want?” but rather “how can they be modernized?” It became the central question in nineteenth century British India because the foreign rulers had focussed their attention on this particular aspect of society. Enamored with their “civilizing mission”, influential British writers condemned Indian religions, culture and society for their rules and customs regarding women.
References
- Papers on Indian Reform, “The Women of India and What can be Done for Them”, Madras, 1888, pp. 16-17.
- Ibid., p.17.
- Ibid.
- Rehna Ghdially, Women in Indian Society, A Reader, Sage Publication, New Delhi, 1988, p.21.
- Jayapalan, N., Human Rights, New Delhi, 2000, p.219.
- Ibid., pp.219 – 220.
- Kamaladevi Chattopadhyay, Indian Women’s Battle for Freedom, New Delhi,1983, p.9.
- Ibid., p.10.
- Jayapalan, N., Loc.cit., p.219.
- Jana Matson Everett, Women and Social Change in India, New Delhi, 1979, pp.39-40.
- Ibid., p.41.
- Margaret Elizebeth Cousins, The Awakening of Asian Womanhood, Madras, 1922, pp. 51-53.
- Ibid., p.55.