“Of what use are wealth, comforts and pleasures, home, wives, and sons if one is not able to see Shri Rama?” (Valmiki Ramayana, Ayodhya Kand, 48.7)

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किं नु तेषां गृहैः कार्यं किं दारै: किं धनेन वा
पुत्रैर्वा किं सुखैर्वापि ये न पश्यन्ति राघवम्

kiṃ nu teṣāṃ gṛhaiḥ kāryaṃ kiṃ dārai: kiṃ dhanena vā
putrairvā kiṃ sukhairvāpi ye na paśyanti rāghavam

Are women less intelligent? Are they forever relegated to dependence? Are they forced to submit to the will of the stronger powers? Are they only fit to follow the lead of the men? Are they not eligible for the highest destination, param gatim? Can their fate only be determined by the karma of the husbands? Should they remain quiet, humble, and submissive, in the face of any and all obstacles?

The spiritual science available in the descending process of knowledge acquisition says that as spirit soul, part and parcel of the Supreme Personality of Godhead, the type of body does not determine eligibility in terms of potential for elevation. A specific circumstance is not an automatic nullification. This means that men and women alike are eligible for making this the final birth, the last stop on the train, so to speak. The last spin of the wheel of suffering, the samsara-chakra.

मां हि पार्थ व्यपाश्रित्य
ये ऽपि स्युः पाप-योनयः
स्त्रियो वैश्यास् तथा शूद्रास्
ते ऽपि यान्ति परां गतिम्

māṁ hi pārtha vyapāśritya
ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ‘pi yānti parāṁ gatim

“O son of Pritha, those who take shelter in Me, though they be of lower birth – women, vaishyas [merchants], as well as shudras [workers]— can approach the supreme destination.” (Lord Krishna, Bhagavad-gita, 9.32)

Still, in contrast to the prevailing culture of the day, it appears that women have the short end of the stick in the Vedas. So-called progress continues to be made, but there are some traditions over which people today are embarrassed. This is in the history of the region where Vedic culture is predominant. One such institution which seems old and outdated today is the arranged marriage. Fathers looking for suitable matches. The families comparing and contrasting compatibility charts determined by horoscopes. The children having no say in the matter.

Is that not a recipe for disaster? Will the women not be relegated to cheerleaders forced to voice only affirmation from the sidelines? Is this not an obvious case of subjugation? We see from the Ramayana history that even within the most traditional society the voices of women can be heard. They are not afraid to speak out, and often their ideas are what take hold.

1. Kaikeyi’s plan

The title gives away the central character. The Ramayana is about Rama. He is the prince of Ayodhya. He is the eldest son to King Dasharatha. That king has three wives. Rama is born of Queen Kausalya. Bharata is born of Queen Kaikeyi. Lakshmana and Shatrughna are born of Queen Sumitra. The Ramayana is a historical tale, set to beautiful Sanskrit poetry by the artistic mind of Maharishi Valmiki. It both paints a narrative and forwards essential teachings for navigating the treacherous life experience. That experience is difficult for those who are not attached to the Supreme Lord. The Ramayana facilitates such attachment, and so we can say that Valmiki has helped countless souls cross over the ocean of birth and death.

दैवी ह्य् एषा गुण-मयी
मम माया दुरत्यया
माम् एव ये प्रपद्यन्ते
मायाम् एतां तरन्ति ते

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Lord Krishna, Bhagavad-gita, 7.14)

Kaikeyi is the youngest wife. Though apparently in the subordinate position, you would have a difficult time making that argument stick after learning about what she was once able to accomplish. She managed to turn everything in the kingdom upside down. She did not have to go around flipping chairs, like the angry professional wrestler upset at the interference during their title defense. She did not go around yelling and screaming. She did not accuse the people in power of being abusive. She did not call people names and cause a disturbance through vocal pressure.

Rather, Kaikeyi used her intelligence. With a little help, she asserted herself in recognizing that her husband had previously promised her two boons. They could be requested at any time of her choosing. Like the best wife, she knew her husband’s greatest weakness. That was love for Rama. Kaikeyi exploited that weakness in demanding that Rama leave the kingdom for fourteen years. This was to facilitate the first request, which was to make Bharata the next king.

2. Sita’s refusal

What could the king do? If he denied Kaikeyi, he would be known as untruthful. What did the king value more, his honesty or his love for Rama? What would prevail, dharma or sneha? Duty and honor or attachment and affection? Rama made the decision easy for everyone. He agreed to Kaikeyi’s wishes. Rama left without hesitation. He was not going to make things difficult for anyone. That included Sita, His beloved wife.

Rama insisted that she remain home. She could continue to live in luxury. Rama would bear the burden of the punishment, as it was meant for Him in the first place. If the woman is truly subjugated, then she can say nothing in this instance. She must remain quiet or risk facing a beating. Is that not the stereotype?

We see that Sita asserted her right to choose to follow her husband. She would not remain home. There was nothing that Rama could say to convince her otherwise. If everything else was lost, at least she would be by her husband. This is the true test of devotion. When everything and everyone tells you to reject the Supreme Lord, will you stay by His side? If there is no personal interest to be gained from the devotion, will you stay true to it?

3. Admonishment from the wives in Ayodhya

Not only did Sita refuse to stay home, but so did Lakshmana. For a powerful prince, Rama sure seemed helpless in getting His family members to listen to Him. The trio set to depart the kingdom. It was the saddest of days, but the people did not take the injustice lying down. They insisted on following the group. They would move Ayodhya to wherever Rama was. Rama would be like a travelling tirtha, or sacred place of pilgrimage.

We see that it was the wives in Ayodhya who led the efforts. Far from the docile and polite servant in the home, at the beck and call of the more powerful husband, the wives were ready to give up everything. They chastised their husbands for not showing the same eagerness. What good were any of the comforts of home in the absence of Rama?

4. The liberation of Shabari

If women are shut out from practicing austerity, penance, and study of the Vedas, what to make of the situation near the Pampa lake? A female was following the words of her spiritual guides. They blessed her to one day have a direct meeting with Shri Rama. After such meeting, when welcoming Rama and His younger brother Lakshmana with the best berries of the forest, Shabari would attain the liberated state. How can liberation occur for someone who is subjugated? How can an outcaste be worthy of meeting the Supreme Lord in His avatara of Rama? How can someone who literally emerged from a place of sin, pāpa, be pure enough to be blessed by God?

जाति हीन अघ जन्म महि मुक्त कीन्हि असि नारि
महामंद मन सुख चहसि ऐसे प्रभुहि बिसारि

jāti hīna agha janma mahi mukta kīnhi asi nāri
mahāmaṃda mana sukha cahasi aise prabhuhi bisāri

“The one who was without a caste, who took birth from a ground of sins – even that woman was liberated. O you of greatly foolish mind, how can you desire happiness while forgetting such a Lord?” (Dohavali, 156)

In Closing:

Pure enough to be blessed,
From teachers passing the test.

There in that forest to wait,
Nearby the Pampa lake.

Rama and Lakshmana to find,
With berries offering kind.

Though female from impure ground,
Liberation in this life found.

Categories: the four

Tags: dailyprompt, female empowerment, god, hare krishna, poem, poems, poetry