The Creation and Its Cause

The Creation and Its Cause

 

According to Brihadaranyaka Upanishad

 

In the beginning, this universe was the self alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before  the whole group of aspirants, burnt all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him.

 

He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises.

 

He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born.

 

Hinduism regards man and woman as the two halves of the eternal being, each constituting a vibrant, existential part, quite incomplete in itself. In the Brihadaranyaka Upanishad, Prajapati, the primordial God, divides himself into two-man and woman, the symbols of cosmic polarity deriving sustenance from the same source.

 

In the cosmic scheme man represents Purusha (the Person, Spirit) and woman Prakriti (Nature, Primal Matter), both of whom unite to keep the world going. So goes the Vedic verse: ‘I am He, you are She; I am song, you are verse; I am heaven, you are earth. We two shall here together dwell becoming parents of children’.

 

An Equal Half

 

The Hindu woman as life partner has a fourfold character: she is ardhangini , one half of the her husband, metaphorically speaking; sahadharmini , an associate in the fulfillment of human and divine goals; sahakarmini , a part to all her husband’s action and sahayogini , a veritable cooperator in all his ventures. Husband and wife together are called dampati , joint owners of the household, sharing work in terms of their biological, psychological and individual dharma . The former provides the seed bija and the latter the field ksetra for its fructification, so that humans could be perpetuating in the cosmic process of evolution. Both have the joint responsibility of helping their children grow in all respects, but the contribution of the wife is always immense.

 

As life partner the Hindu woman has equal right to participate in religious right to participate in religious rites and ceremonies; in fact, certain sacrifices like the Sita harvest sacrifice, the Rudrayaga   for suitable sons-in-law or the Rudrabali   sacrifice for material prosperity are performed by women alone. Hindu lawgivers like Gobhila and Asvalayana ordain that no ritual or sacrifice can be complete (sampurna ) without the presence of the wife. Even Rama   had to order for Sita’s statue in gold to make up for her absence during this asvamedha sacrifice. In the Ramayana  , Rama’s mother Kausalya offers oblations to the fire god Agni  and Tara performs the Svastyayana ritual for the success of her husband Bali   against Sugriva  .

 

Women of those days were quite learned in the Vedic lore. Draupadi  was a brahmavadini  and Tara an adept at reciting mystic syllables. Oghavati, Arundhati and Sulabha possessed a thorough knowledge of the Vedas and imparted religious knowledge even to Rishis. The spiritual attainments of Savitri and Anusuya have become legendary. In the Brihadaranyaka Upanishad one meets women of wisdom such as Maitreyi and Gargi. The former abandoned wealth for wisdom and the latter entered into a debate with sage Yajnavalkya at the court of King Janaka. Much later, Bharati, the wife of Mandana Misra, carried forward the tradition by acting as judge in the philosophic debate between her husband and Shankaracharya. When she found her husband losing the debate, she emphatically told Shankaracharya that his victory would be complete only if he could defeat her, since she constituted her husband’s better half.

 

Where women are honored, there the gods are pleased; but where they are not honored, no sacred rites yield rewards,. ‘Offspring, (due performance of) religious rites, faithful service, the highest conjugal happiness and heavenly bliss for the ancestors and oneself depend on one’s wife alone’.

 

Manu declares that the perfect man is one who constitutes a trinity made up of his wife, himself and their offspring. The wife being a gift from the Gods, she ought to be supported to the end of her life. If Manu points out of seductive nature of women, he is equally unsure of the unbridled passion of men. He advises that wise men must not be in the company of even their own mothers, sisters or daughters in a lonely place, for they may deviate from the right path! Manu regards woman as a precious unit of the family and of society but denies them absolute freedom due to their physical vulnerability. He, however, distinguishes between the noble and virtuous and the degenerate women, and like other smrtikaras, criticizes those who are faithless, fickle, sensuous, immodest, quarrelsome and loose. ‘Day and night women must be kept in dependence upon males and if the attached themselves to sensual enjoyments they must be kept under one’s control’. Manu prescribes capital punishment for killers of women, exempts pregnant and old women from paying fines and suggests that as mater of courtesy, they should be given precedence when crossing the road.

 

He meant thereby that they were not different from each other. The Hindu scriptures lay emphasis on harmony between husband and wife that is so essential for family peace and prosperity. Harmony requires understanding, which can only be among equals. In the Rig Veda, the couples jointly pray: ‘May all Devas and Apas unite our hearts. May Matarisva, dhata, Destri all bind us close.’

 

The highest duty of man and wife says Manu, is to be faithful to each other. While the supreme duty of the husband is to safeguard his wife, to care for her needs and necessities, and to keep her happy with gift and presents, the wife is expected to be pious and chaste, sincere and faithful to her partner, gentle, suave, skilled and sweet- tongued.

 

Although the concept of pati-paramesvara (regarding one’s husband as god) has suffered erosion in the wake of women’s empowerment, respect for the husband continues, as is evident from the observance by Hindu women of such traditional vows as Vata Savitri, Haritalika and Karka Chaturthi - all aimed at a long and happy conjugal life.

 

Nowhere do the accredited Hindu scriptures ordain that women should be abused, disgraced, chastised without reason or divorced in ordinary circumstances. Yet expectations from women as life partners have been many and varied. The best female partner, according to a popular Sanskrit adage, is one who renders advice like a minister, obeys like a maidservant, feeds like a mother, pleases like the nymph Rambha, acts as a veritable companion, and has the forbearance of Mother Earth.