Dharma Vahini

Education is necessary for both men and women. But education for women has to be imparted in accordance with the ways that are appropriate to them. Cultured women are really the Divine embodiments of Dharma for society and the whole world. Parents too must cooperate in making them equipped with Sadvidya (proper education). Women should not be given freedom in certain matters. I will not approve of their being given certain freedom in the name of education as it leads to their ruin. They must be imparted such education and culture that make them into ideal women.

Unbridled freedom is destructive of Dharma; besides, women will, by this means, harm themselves. Mixing or conducting themselves without any discrimination will produce results that are ruinous. Of course, there were many educated women in the past also, but they conducted themselves in such a way that they never gave up their Dharma; they never forgot the goal of Atmananda (Self-realisation). Vidya (Education) must be built on the basis of Viveka (Discrimination). Sulabha, Savitri, Anasuya, Gargi, Nalayani, and other such Pativratas (models of Chastity), devotees of the Lord like Meera, Yoginis like Chudala, all were born in this country of Bharat, and by their adherence to Dharma, they strengthened Dharma and the importance of Dharmavidya (moral education), is it not? Once, when Sulabha was discoursing on Atmavichara (Self-enquiry) with all her supreme scholarship and experience, even Janaka was astounded! It is through the example of such great and holy women and their character and conduct inspired by Bhakti (Devotion) and Jnana (Spiritual Wisdom) that even today Saralata (Simplicity), Vinamrata (Humility) and Daivikatva (Devotion) shine in the hearts of the women of the country of Bharat.

Women of today should draw inspiration from those noble women; efforts must be made to live as they did in the past. The idealism and freedom of a Hindu woman should always possess Dharmic and Adhyatmika (Spiritual) significance. She can master any subject related to the objective world which has gained prominence today; but, the Atmartha (true purpose of the Self) should not be forgotten; she must get interested in Vedantic study which cultivates the Antar Drisht (Inner Vision). A woman without this education and training is a rock without support (meaning - danger to herself and others; a very unbalanced individual). Sulabha and others who pursued such education and training became Brahmavadins (expounders of Brahman) of great fame. Bharat has produced several such saintly and scholarly women. Even Vidwans (great scholars) and Pandits (wise persons) used to approach such women for inspiration and guidance.

What is that on which progress is mainly based? Well, the progress of the nation, the community, mankind, and the family depends completely on the Sadvidya (Proper Education) of women. The country can be lifted to its pristine greatness only through the Atma Tattva Vidya (Spiritual Education) of women. If the nation must have lasting prosperity and peace, women have to be trained up through an educational system which fosters Sat Seela Poshan (Moral Conduct) and Sadguna Poshan (Moral Qualities). The cause for the present fall in moral standards and social peace in Bharat is the neglect of this aspect (Dharma) of women’s education. The earth and sky are still the same; the change is in the ideal and practice of education, from Dharma to Adharma.

The education of today is spoken of as Vidya, but that is merely a way of calling it; that is all. It only deserves the name Avidya and not Dharmavidya, if you consider the present actions of the educated people and their personality traits. The truly educated person must be capable of imbibing the Atmananda (Inner joy of the Atman); he must have grasped the Atmartha (purpose of existence); he must be aware of the discipline of Self-realisation and win the grace of the Lord. That was the diploma which every student sought to secure in the ancient education system. That diploma of the grace of the Lord was conferred to those who were proficient in Naitika krishi (cultivation of Morality), Atmajnaana (knowledge of the Atman), Adhosvabhava punaruddharana (Sublimation of instincts), Uttama naravadi (Good Conduct), Parishubhra reetulu (pure habits), Indriya shikshana (disciplining the senses), Manas Indriya vashikarana (control of the mind-and-senses complex), and the development of ghandivya Suguna (great Divine qualities). Today, however, things are different. Diplomas can now be gained by mugging up a few books! By going through modern schooling, one cannot acquire the above-mentioned true and grand Vidyashikshana (Educational training).

Women must be given education in a well-planned manner. She must be able to understand the concerns with which she is associated, such as family, community, country, etc. She must render service and help as she can, in accordance with her way of life, the limits of her resources, and capacity, to the country, the community, and the family. No nation can be built except on the culture of its women. The coming generation is shaped by the mothers of today; this generation is so full of Adharma and Akrama (Injustice, unlawful) because they did not follow the mothers of the yester generation. Well, what is past is past. To save at least the next generation, women today have to follow the ideal conduct and character of the ancient mothers.

Past, present, or future, for all time, mothers are the backbone of the nation, the very breath, the very heart. They play the chief role in the drama of life staged on this world, a key role that is surcharged with holiness. Her mission is to lay down the canons of rightness and morality. She must provide children – who are the future of the world, with Naitika (Moral) and Dharmika (Virtuous) training. When the mother is imbued with virtues, the children also get the benefit and get similarly saturated. When the mother is skilled in morals, the children also learn to be moral. Therefore, the level of proper education among women decides whether a country is bound to prosper or decline. Her acts and conduct are crucial factors. The responsibility of the elders and the parents is primary in this.

Take the students of today. No trace of culture can be seen in them; matters of the spirit and talk of the Atma raise laughter among them! Nowadays, mastering foreign languages and adapting to offbeat dressing styles has become the awful culture of Bharat. But, that is not the authentic culture of Bharat. The educated women of today are helpless when it comes to managing a home. The home to them is but a hotel; they are so helplessly dependent on the cook and the maid. The educated woman today has become a mere painted doll, decorating the modern home; she is a handicap to the husband, a weight around his neck; she is also prone to frequent illnesses. She does not take an active part in the tasks of housekeeping and so – by sheer idleness, and eating, and sleeping without physical work, she loses the digestive power that leads her quickly to death.

Unbridled use of freedom by women has enveloped the world of today in an atmosphere of declining Dharma. Instead of utilising the knowledge gained from Vidya (Education) discriminately to develop good character and elevating qualities, women are harming themselves by running after fleeting worldly pleasures, enamoured of the pseudo freedom, which feeds their conceit. To get fixed up in a job, to earn degrees, to move about with all and sundry without distinction and discrimination, to discard respect for elders, having no fear of sin and evil, lacking faith in goodness and God, to force a husband to dance to one’s tunes, following one’s own whims and fancies, to deny the tribute of repentance to one’s errors — are these the signs of education? No; they are all the monstrous shapes of Avidya (Uneducation), egotistic attitudes that make women ugly and repelling. They damage the reputation of Vidya (Education) and undermine the Dharma of womanhood.

If the wife feels the husband’s home as a sacred abode, then that home itself will endow her with every skill and qualification. There is no place anywhere which excels such a home for her. That is why a great devotee sang the following:

"Tallikaivadi anni tappula saichi
punya mosagu satula devalayambu
valadanna sadgranthapathana kastamu leka
palushastramulu nerpu pathashala
shramaleka tamayanta sarvambu samakurchu
ananda mosagu viharabhumi
ajaharadulanaina adimpagala bhavya
mahima chekuruchu sanmantrashala
satula yanuraga sarvartha sadhanambu
kanta saubhagya kalyana kalpakambu
pranaya tyagopadesa vairagyashala
patigruhambe satulaku pathashala!"

[Meaning - To a wife, the house of a husband is like a temple, which bears all the faults as does a mother, and bestows Punya (Virtues); like a school where various Shastras (Scriptures) are taught with ease by making her study many holy books, regardless of how challenging they are; like a place of Viharabhumi (Recreation) where everything is provided without any strenuous efforts; like a Mantrashala (Mystic mansion) with glorious power that can even make one play with the Trinity (Brahma, Vishnu, and Maheshvara); like a Sadhana (Means or Instrument) that fulfils everything with love; like a Kalpakam (Religious Rule or a Code) that bestows Saubhagya (Good Fortune) and Kalyana (Prosperity); like a school of Vairagya (Renunciation) that teaches about love and sacrifice.]

Properly educated women can render useful service to mankind, depending upon their Samarthya (Skill or Ability), Abhiruchi (Aptitude), Manasika Tatva (Mental Outlook), Abhilasha (Inclination or Wish), Svabhava (Nature or Condition), Vidya Antastu (Academic Qualification), Jeevita Vidhana Dharma (mode of life or lifestyle), or the Supratistha Niyama (principles that are conventional in the lineage). They should avoid tarnishing the reputation of their parents, their family, or themselves. A woman without Sheelam (Good Character) is practically “dead”; so, women must be ever vigilant when they move about in the world. They should avoid flippant talk or free mixing with men. The discriminating woman will engage herself only in acts which will add to the luster of her husband’s fame and honor, never in any act which will tarnish it. That is why it is said, “Sadguna (Virtue) is the sign of the educated person, the thing which makes education worthwhile.”

I do not admonish that women should not learn modern education or that they should not move in society today. Whatever they study, wherever they move, if they are endowed with Sadgunas (Good Qualities), and if the Sadgunas are accompanied by Satpravartana (Good Actions), Samajam (Good Company), Sacheelam (Good Character), and adherence to the Sanatana (Eternal) Dharma and Sadhana (Spiritual Discipline) of Vicharana (Inquiry), then what possible harm could modern education or society cause? Study and society are not harmful in themselves; they are not meant for causing any harm; they react with the nature of the persons who make use of them and yield good or bad results. The cat holds the kitten as well as the rat in the self-same mouth, but, with what a difference! The kitten, it fondles; the rat, it kills. The mouth is neutral, it is the Guna (nature) of the cat that decides its Svabhava (behavior) based on what it holds in its mouth. So too, if the Vidya (Education) is cultivated with Viveka (Discrimination), it can help in a multitude of ways; it can inspire the springs of Paropakara (service to others), prompt inquiry into the Paramartha (Supreme Reality), promote the search for the Paratatva (Absolute Truth), and even pave the way to become a Paramahamsa (Renunciate with a sharp discrimination). On the other hand, if the Vidya (Education) is viewed with Ajnana-drushti (Ignorant perspective) and put to use with Aviveka (Non-discrimination), it might feed and strengthen the roots of falsehood, hypocrisy, cruelty, and injustice; it might teach newer means of deceit and ruin the career of human life on Earth. It might turn love into poison.

Therefore, whatever subject a woman might have studied and mastered, whatever degree she has won, whatever the status of her husband or of herself, she must hold fast to these truths: her real Saundarya (Charm or Beauty) consists in her Sadgunas (good qualities); Sheelam (Character) is her very Shvasa (Breath); Lajja (Modesty) is her very Prana (Life-force); adherence to truth is her daily task; she must plant the seedlings of Papabhiti (Fear of Sin) and Daivabhiti (Fear of God) in her heart and foster them; she must uphold her feminine charm with honesty. In the religious, moral, and physical fields, she must adhere to the strict dictates of Dharma in thought, word, and deed, and take that as the essence of all Vidya (Education). She must be prepared to sacrifice even her life for the sake of maintaining her Mana (Honor) and Maryada (Self-respect); she must ever nourish and preserve her Pativrata Dharamam (Chastity and her adoration of the husband). Adhering to these is the chief Dharma of a woman. The reason for her very birth as a woman is to uphold this Dharma (prescribed code of conduct).