The Cultural Shackles: How Deep-rooted Practices Hold Women Back

The tradition of sharing stories and legends has been an integral part of our cultural heritage, spanning generations. The impact of these narratives on our society and individual psyches cannot be overstated. They serve as valuable sources of guidance and instruction, shaping our behaviors and attitudes. The reverence with which we hold these stories has often left us without questioning their veracity, as it was not traditionally encouraged in our Vedas. As a student of Hindu mythology, I find it endlessly fascinating, and every new piece of information only serves to further ignite my thirst for knowledge in this field.

The role of women in Hinduism has been a topic of debate, as it varies from equal status with men to restrictions in many aspects of life. The determining factors for the role of women are primarily found in the scriptural texts, historical era, location, and context of family and traditions. Some argue that Hinduism is a repressive religion, while others attribute the subjugation of women to the influence of other religions. Hinduism is based on a large number of ancient texts with varying authority, authenticity, content, and theme. Among the oldest and most authoritative scriptures are the Vedas, Brahmanas, Aranyakas, Upanishads, and Vedangas, which form the heart and soul of the Hindu religion.

In light of this, a closer examination of these scriptures can shed light on the role of women in early Hinduism, as well as compare it to modern Hinduism and its views on women's roles. Additionally, any changes to the various scriptures over time could also be investigated. Hindu culture is rooted in a profound philosophy, the Vedanta, which is the product of scientific study of nature and humanity. One of the most significant values that this philosophy has imparted to humanity is the truth of the innate divinity of man, woman, and all beings.

Hindu culture views all social evolutions as a process of incorporating this truth into the texture of human relationships. In the context of the equality of the marriage relationship, Hindu culture recognizes the significance of realizing the manhood of man by men and the womanhood of woman by women as a significant experience of spiritual education. True inter-dependence cannot exist if men are free and women are unfree, and Hindu culture recognizes that inter-dependence is the key to happiness and fulfillment for both.

While the subject of the role of women in Hinduism is vast, it is important to acknowledge that these scriptures and Vedas form the foundation of our current society. Gender discrimination may not be directly attributed to the mythologies, but the portrayal of women in legends from thousands of centuries ago still persists. Women are often portrayed as beautiful, fair, and possessing perfect bodies. In today's generation, these character traits are often associated with the ideal wife or model.

It is worth noting that individuals' beliefs, attitudes, and stereotypes influence their perception of the world around them. For example, the word "surgeon" is likely to elicit thoughts of a man, indicating the existence of gender stereotypes. Individuals may associate certain occupations with a particular gender, such as elementary school teachers being female, models being female, and engineers being male. It is imperative to recognize the impact of these beliefs and stereotypes on our perception of gender roles in society.

Individuals tend to associate certain jobs with a particular sex if they hold a belief that it is typical for that sex to perform such jobs. Such beliefs are commonly known as gender stereotypes, which refer to structured sets of beliefs about the personal attributes of men and women. Stereotypes are a cognitive process that do not necessarily correspond to reality, as they often depict a picture in the mind that is not an accurate reflection of the real world. They emerge when individuals are grouped together based on a common characteristic or membership in a specific group or category.

My curiosity prompts me to question the blind belief that people often place in religious scriptures, particularly those that bear the seal of a religion. Upon further reflection, it becomes apparent that these texts were authored by men and that they are heavily male-dominated. Despite being two thousand years old, we continue to recite these stories that lack evidence of their existence, and yet they continue to have a profound psychological impact on us. I have observed people debating over which Ramayana is the first, but I believe that the most powerful Ramayana is the one a child hears from their mother. The mother's value systems, prejudices, stories, and beliefs about what is right and wrong become embedded within the narrative, making it a powerful tool for inculcating values into the child's system. If there were no origin for these stories, there would be no origin for our value system.

The values that these stories impart to us depend heavily on how they are conveyed, and it is up to the elders to decide whom they want to valorize and who they want to make the hero. These stories are like the currents of a river, constantly changing their patterns. Simple questions such as the difference between Durga and Shiva or the positional difference between Indra and Vishnu may arise in a child's mind, but we are often taught to remain silent and not question. This is where blind faith begins to take root, as we fail to allow our minds to be curious.

The scriptures often employ female characters to explain high philosophical concepts through simple stories. Hindu mythology is a complex web, not as easy to comprehend as it may seem. For instance, we worship goddess Kali for strength, and her image has always been of a woman standing on top of her husband in a fit of rage. Similarly, we worship goddess Lakshmi, but her image depicts her sitting at the feet of lord Vishnu. This raises questions about which behavior is demonized and in what ways.

Answers to such questions can be found in our minds and personalities. For example, Lord Ram and Sita are often regarded as a perfect couple, and newlywed couples are often complimented with their example because we worship them for their love and purity. However, the relationship between Radha and Krishna is not as readily accepted in our society. Nonetheless, we continue to worship them because we are not allowed to question them or our elders. Our culture demands that we respect it and refrain from speaking out.

The concept of Lord Shiva giving half of his body to Goddess Shakti, and hence the term "aardhangini," also raises questions. If God is half woman, should we consider Shakti as half man and equally as powerful as Lord Shiva?

Raised in a traditional Bengali family, Durga Puja holds a significant place in our hearts. We regard it as the homecoming of 'Maa' with her children. The festival's imagery places Maa as the most powerful at the center, with Lakshmi and Sarasvati on her sides, and Ganapati and Kartik at her feet. There is no significant mention of Lord Shiva, the man of the family, in this portrayal. However, his photo is placed right above Maa's head to complete the family. This powerful image portrays that the goddess does not need the god, but the god needs the goddess. Here, the stories revolve around Lord Shiva being the yogi while she handles the 'grihasti' or household affairs. This perfect sense of balance allows for the smooth functioning of the world. These simple stories aim to explain complex ideologies for the society.

In the earlier discussion about the image of Goddess Kali and Lakshmi, we deemed the former to be powerful and not in need of a man, while the latter is at the feet of her man, being the ideal woman of our society. However, we must acknowledge the simple idea beneath these images, which tells us that both women are the same. They possess a perfect sense of balance, and while they stand up for their dignity, they also know how to care and show love. The complexity of scriptures has no end to it. On one side, we have "Maryadapurshotam" Lord Ram, who is respected for his adherence to rules, which were strong enough to compel him to abandon his wife. However, without Sita, there would be no Ram, and there would be no Ramayana. He is the only "ekumpatnivrata" in all the scriptures. On the other hand, we have Lord Krishna, whose stories about his gopiya's are infamous. Upon reading the scriptures, one would learn that Radha was another man's wife but was in love with Lord Krishna. While the acceptability of this situation in society remains questionable, no one dares to question it. Surprisingly, between the two heroes, Krishna is still considered to be a better partner than the former king.

The complexity of religious imagery and scripture is undeniable, and it is often difficult to distill simple answers or solutions from them. However, it is important to approach them with a critical eye and a willingness to discover their unique nuances. The messages conveyed in religious texts often emphasize the importance of striking a perfect balance, whether it be within a family dynamic or between genders. For instance, the Rigveda, which dates back four thousand years, presents the metaphor of two birds on a tree, with one watching the other perform its duties. In this way, the Bhog (the one performing its duties) and the Yogh (the one watching) represent the natural law of balance.

Furthermore, every religious text ultimately emphasizes the importance of women in shaping and contributing to the world. This is evident in the examples of Sita and Draupadi, whose stories are essential to the epics of the Ramayana and Mahabharata, respectively. Despite potential misinterpretations or manipulations of religious text and imagery, it is important to recognize that no scripture or deity has explicitly endorsed the objectification or subjugation of women. Ultimately, it is up to the reader to approach these texts with respect and a desire to uncover their underlying messages.