Position of Women in
Ancient Kashmir
by Dr. Ved Kumari The
most relieving feature of the family-life of
Kasmira as seen in the Nilmata, is the position of
women. Nowhere is she considered 'the living torch
illuminating the way to hell' or 'the devourer of
the intellect of men'. There is no reference to
any veil worn by her and she moves quite freely in
the society, emulating as it were the free-going
sparkling waters of the springs of her country.
The Nilmata allows her to participate in almost
all the festivals and religious ceremonies. In the
moonlit night of Kaumudi Mahotsava, we find her
sitting beside the sacred fire in the company of
her husband, children, servants and husband's
friends. It is not clear, however, as whether she
is merely a silent spectator or takes active part
in the musical and dramatic performances performed
during this night. She is present in the common
feast which takes place on the next day.
Not only on the festivals
celebrated at home but also in the outdoor
festivals, she is seen freely enjoying herself.
Thus, on the ceremonial day for ploughing the
fields and sowing the seed, characterized by
music, dancing and feasting, the peasant's wife is
not behind the walls of her home. She is lucky
enough to participate in the joyous festival
celebrated in the refreshing open fields of
Nature.
On the day of
Iramanjari-pujana - a festival of flowers - the
ladies are honoured with presents of flowers and
garlands. In another verse we find reference to
the women going to fruit-gardens to worship the
fruit-giving trees.
In the happy valley of
lakes, rivers and fountains, water-sports could
bring the highest pleasures to the society and the
Nilamata does not deny this means of merriment to
the ladies of Kasmira. "The young
maidens" it says, "should specially play
in the waters" during the celebrations of
Sravani festival.
Playing with men is
allowed to women. We find the joyful ladies
dressed in their best attire, perfumed with scents
and decorated with ornaments, sporting in the
company of men on the last day of Mahimana
celebrations.
The ladies of the house
are honoured on various occasions. The householder
is enjoined upon to honour them on the New
Snow-fall day. The sisters etc. and the ladies
whose husbands are alive are honoured on the 4th
of the bright half of Magha. Similar honour is
given to them on the 4th days of Asvayuj and
Jyestha. On the full moon day of Margasirsa, the
gift of a pair of red clothes is prescribed for a
Brahmana lady whose husband and son are living.
Sister, paternal aunt and friend's wife are also
invited and given clothes. The mention of the
presentation of gifts to friend's wife is quite
significant as it could have been possible only in
a free atmosphere where women were allowed to move
freely with no restrictions on their receipt of
gifts from their husband's friends.
On Madana Trayodasi - a
festival in honour of the god of love - the wife
receives bath with the sacred water from the hands
of her husband as an indication of his love for
her.
Wife is the charm of the
decorated bedroom in the night of Dipamala (Sukha-suptika)
festival.
Charming beauty and the
life-long happiness of married life are the things
highly prized by the ladies of Kasmira. They are
often asked to be well-dressed and decorated, the
special term for such act being 'pratikarma'. As
regards their place in the religious life, they
are not only allowed to accompany their husbands
in the performance of various rites and ceremonies
but are also enjoined upon to perform singly some
rites specially prescribed for them. Thus, the god
Chandah is to be worshipped and rajasvala Kasmira
is to be bathed by the women only. The triad of
the 4th days (Caturthi-tritaya) is to be observed
specially by ladies.
Another factor which
points to the high position of women is the
prominence of the goddesses in the religion
depicted in the Nilamata. The gods are mentioned
often with their consorts. Shakra plays with Shaci;
Visnu's feet rest in the lap of Laksmi; Parvati
accompanies Shiva; Sita is worshipped during the
celebrations of Rama's birth-day and Krsna's wife
receives worship on the birth-day of her lord. The
mothers of the gods are also referred to. Besides
these we come across various other female deities.
The goddesses Asokika, Syama, Durga, Sri, Karisini,
Bhadrakali, I3heda, Kapinjali, Suresvari,
Bhadresvari, Gautamesi, Kalasila, Udyogasri,
Gavaksi, Candika, Gauri, Suvijaya,
Sakuni, Brahmacarini,
Chakresvari and Grhadevi form the shining galaxy
of female deities worshipped by the people of
Kasmira. The rivers of Kasmira are also
personified as goddesses. Urna transforms herself
into the Vitasta, Aditi becomes the Trikoti, Shaci
assumes the form of the Harspatha, Diti becomes
the Candravati and Laksmi turns into the river
Visoka. The very land of Kasmira is the mother
goddess Kasmira - a form of Uma.
On the whole the Nilamata
offers a pleasant picture of the woman of Kasmira.
As a daughter she was trained in fine arts etc.
and was allowed to move freely in the society. By
giving her in marriage, the father obtained
religious merit. As a wife she was loved and
honoured by her husband and as a mother she shone
with her sons who prized her highly. A would-be
mother could even be installed on the throne on
the demise of her sonless husband-king.
This account of the women
of Kasmira - respected in the home and esteemed
highly outside - is quite different from the
account available in other Puranas and so gives
distinctive character to the Nilmata. The other
Puranas generally despise and deprecate the ladies
as seducers of men. To quote R.C. Hazra "As a
matter of fact, in the Puranas, women have not
been allowed full freedom in the social and
religious life under any circumstances and
conjugal fidelity and devoted service to their
husbands have been stressed as the highest duties
for them. The statement, evidently, does not apply
to the Nilamata which gives a somewhat different
and unconventional picture of the female-life. The
genuineness of the account given by the Nilmata is
proved by the corroboration it receives from the
works of many Kasmiri writers. Bilhana gives a
testimony to the literary efficiency of the women
of Kasmira who could fluently speak Sanskrta and
Prakrta. Damodara Gupta in his Kuttanimata gives a
list of the subjects which they learnt and
Kalhana's Rajatarangini is full of instances
showing the high status of women in the fields of
religion and politics.
WOMEN OUTSIDE MARRIAGE
A few words may be now
added about prostitutes and dancing girls attached
to temples. The numerous references to courtesans
in connection with the description of festivals
indicated that prostitution was freely allowed in
the society of the days of the Nilamata. The
Nilmata does not decry the courtesans. The
prominent ones of them, on the other hand, are
enjoined upon to visit the king on his coronation
day and take due part in the ceremonies - a fact
proving evidently their high political status.
The use of a simile
comparing Kasmira with a temple due to the
presence of tender ladies, indicates the
popularity of the institution of 'devadasis' or
temple dancers, as then alone the hearers or
readers of the Nilamata could have recognized the
idea underlying the simile.
A significant and rather
unusual point is that the Nilmata attaches
importance to the singing and dancing of
courtesans and not to the sexual intercourse with
them, indicating thus less moral laxity among the
people than what is shown in the works of Kalhana,
Ksemendra and Somadava.
Excerpts:
'NILAMATA PURANA' by Dr. Ved Kumari
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