Are Men and Women Equal in Ka

Consciousness?
To the Editor: [#10-01, 1975]
I have just fnished reading another Ba! to "odhead, and I enjo#
the $u%&iation great&#' I have thought o( entering a te)$&e and
%eo)ing a (u&&-ti)e devotee, %ut there is one )ajor *uestion in )#
)ind in regard to +,-.a onsiousness' I (ee& as though /o)an is
regarded as &esser than )an /ithin +,-.a onsiousness' I have
heard that she is regarded as &esser in the te)$&e' I %e&ieve that /e
are e*ua&' 0&ease te&& )e i( I a) /rong in )# assu)$tion'
Bi&& 1&iver
2arsha&&%erg, 3orth 4aro&ina
5ear 2r' 1&iver:
NO DIFF : Distinctions et!een Man and Woman are
su"er#cial
6ording to the $hi&oso$h# o( Bhagavad-g7t8, u$on /hih +,-.a
onsiousness rests, a &iving %eing is not the )ateria& %od#, %ut is
the s$iritua& sou& /ithin the %od#' $%e distinctions et!een man
and !oman& %o!e'er& are sim"l( material) t%e( %a'e
not%in* to do !it% t%e s"iritual soul !it%in+ 6 +,-.a onsious
$erson sees no di9erene %et/een the s$iritua& sou& in the %od# o( a
/o)an and that in the %od# o( a )an' In (at, he sees that even
/ithin ani)a&s the sa)e t#$e o( s$iritua& sou& is $resent' There are
:,;00,000 s$eies o( &i(e, aording to the <edi !no/&edge, %ut
there is on&# one t#$e o( s$iritua& sou& in a&& these di9erent %odi&#
(or)s' There(ore, as stated in Bhagavad-g7t8, $a.=it8> sa)a-
dar?ina>: @6 &earned $erson sees a&& &iving entities e*ua&&#'@ ABg'
5'1:B
Co/ever, in oneDs $ersona& dea&ings one )ust genera&&# o%serve
so)e $ratia& %odi&# distintions' Eor instane, a se&(-rea&iFed
devotee )a# /ish to )arr# and raise a (a)i&#' But un&ess he
reogniFes the o%vious %odi&# di9erenes %et/een )a&e and
(e)a&e, ho/ ou&d he $ossi%&# do soG
DIFF: Men and !omen %a'e di,erent -%(sical and -s(c%olo*
talents. ca"aili
Women ecome "re*nant& men don/t) $%us 0edas "rescrie
di, duties 1or t%em
Men and !omen %a'e di,erent "%(sical and "s(c%olo*ical
talents and ca"ailities& and one shou&d not artifia&&# tr# to
ignore or negate the)' Hather, a&& these ta&ents and a$a%i&ities
shou&d %e engaged in +,-.aDs servie' Eor eIa)$&e, !omen are
ca"ale o1 earin* c%ildren& !%ereas men are not+ W%ere&
t%en& is t%e question o1 equalit(? Alt%ou*% t%ere is s"iritual
oneness& t%e odil( di,erences e2ist+ $%ere1ore t%e
"rinci"les o1 t%e 0edic ci'ili3ation "rescrie di,erent duties
1or men and !omen& accordin* to t%eir res"ecti'e natures+
B# eIeuting these duties in +,-.a onsiousness, %oth )en and
/o)en an %eo)e s$iritua&&# ha$$# and s$iritua&&# $er(et'
4reat De'otee Women
+,-.a s$eifa&&# sa#s in Bhagavad-g7t8 56+789 t%at a !oman
!%o surrenders to :im in Ka consciousness is 1ull(
eli*ile to *o ac; to 4od%ead+ There are man( *reat !omen
de'otees& suc% as Kunt<de'<& Drau"ad<& =a>od?ma(< and
)an# others, /hose g&ories are desri%ed in the <edi &iteratures'
Ji)i&ar&#, so)e o( the )ost advaned devotees in our $resent
+,-.a onsiousness )ove)ent are /o)en, and the# are a&&
res$eted and a$$reiated (or their s$iritua& advane)ent'
Women etter t%an men in reli*ion : @;at%am "as%(ema %i
stri(a%/
Accordin* to t%e 0edic literature& !omen %a'e man( *ood
qualities+ In some res"ects& t%e( are e'en su"erior to men+
For e2am"le& !omen are *enerall( understood to e more
so1tA%earted and t%ere1ore more rece"ti'e to reli*ious and
s"iritual ideas+ Co/ever, the <edi &iterature /arns that /o)en,
)ore than )en, are "rone to e mis*uided ( desires 1or
sense *rati#cation+ $%e 0edic s(stem& t%ere1ore& "rescries
t%at a !oman s%ould al!a(s e "rotected+ In her hi&dhood her
(ather shou&d $rotet her, in her #outh her hus%and shou&d $rotet
her, and in her o&d age her gro/n hi&dren or another guardian
shou&d $rotet her' In this /a# she /i&& re)ain $ure in onsiousness
and %e e&igi%&e to $artii$ate in a soiet# %ased on s$iritua&
$rini$&es' I1 !omen are not "rotected in t%is !a(& t%e( !ill
ecome t%e un1ortunate 'ictims o1 unscru"ulous men !%o
!ill e2"loit t%em 1or sense *rati#cation+ We can see t%is
actuall( %a""enin* in modern societ(+
ButterAFire "rinci"le
Kou /i&& fnd that our Ka consciousness mo'ement restricts
t%e association et!een men and !omen+ $%is is not
ecause o1 a %atred o1 !omen+ Cuc% control is necessar( 1or
a societ( o1 smoot% "ro*ress in s"iritual reali3ation+ $%e
0edas sa( t%at a man is li;e utter and a !oman is li;e #re+
The %utter )ust )e&t in the assoiation o( fre, and there(ore the#
)ust %e %rought together on&# /hen neessar#' The %asi $rini$&e
o( )ateria& eIistene is attah)ent (or seIua& enjo#)ent' Lhen a
)an and /o)an unite, the !not o( )ateria& attah)ent tightens,
and thus one %eo)es tied do/n to ho)e, (a)i&#, soiet#, %an!
%a&ane and so on, and (orgets the i)$ortane o( se&(-rea&iFation'
There(ore, seIua& enjo#)ent and se&(-rea&iFation go i&& together'
In India our s$iritua& )aster is so)eti)es ritiiFed %eause he
a&&o/s %oth )en and /o)en to $artii$ate (u&&# in the +,-.a
onsiousness )ove)ent' 6ording to his ritis, this vio&ates the
Cindu soia& s#ste)' But the $ur$ose o( this )ove)ent is not to
esta%&ish the Cindu soia& s#ste)' The $ur$ose is to give ever#one
the o$$ortunit# to %eo)e $er(et in se&(-rea&iFation and devotiona&
servie to +,-.a, the Ju$re)e 0ersona&it# o( "odhead' Juh
devotiona& servie is (u&&# s$iritua&, and there(ore ever#one is
e*ua&&# e&igi%&e to $artii$ate, regard&ess o( rae, nationa&it# or an#
other te)$orar# )ateria& designations'
Kours sinere&#,
Ma#advaita d8sa
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WomenDs Eieration
This eIhange %et/een Cis 5ivine "rae 6'4' Bha!tivedanta J/a)i
0ra%hu$8da and a /o)an re$orter too! $&ae at 4hiagoDs +,-.a
enter during the su))er o( 1975'
He$orter: Lhat advie do #ou have (or /o)en /ho do not /ant to
%e su%ordinate to )enG
Nr7&a 0ra%hu$8da: It is not )# advie %ut the advie o( the <edi
&iteratures that a /o)an shou&d %e haste and (aith(u& to her
hus%and'
He$orter: Lhat shou&d /e do in the Onited JtatesG LeDre tr#ing to
)a!e /o)en e*ua& /ith )en'
Nr7&a 0ra%hu$8da: Kou /i&& never %e e*ua& /ith )en, %eause in so
)an# res$ets #our (untions are di9erent' Lh# do #ou sa#
artifia&&# the#Dre e*ua& /ith )anDsG The /i(e has to %eo)e
$regnant, not the hus%and' Co/ an #ou hange thisG Both the
hus%and and /i(e /i&& %eo)e $regnantPis it $ossi%&eG
He$orter: [3o re$&#']
Nr7&a 0ra%hu$8da: Is it $ossi%&eG
He$orter: 3o' It is not'
Nr7&a 0ra%hu$8da: Then %# nature, one has to (untion di9erent&#
(ro) the other'
He$orter: Lh# does this )ean that /o)en have to %e su%ordinateP
just %eause the# %ear hi&dren and )en anDtG
Nr7&a 0ra%hu$8da: B# nature, as soon as #ou get hi&dren #ou
re*uire su$$ort (ro) #our hus%and' 1ther/ise, #ou are in diQu&t#'
He$orter: 2an# /o)en /ith hi&dren have no su$$ort (ro) their
hus%and' The# have noP
Nr7&a 0ra%hu$8da: Then the# have to ta!e su$$ort (ro) others' Kou
annot den# that' The govern)ent is giving the) su$$ort' Toda#
the govern)ent is e)%arrassed' I( the hus%and su$$orted the /i(e
and hi&dren, the govern)ent /ou&d %e re&ieved o( so )uh /e&(are
eI$enditure' Jo that is a $ro%&e)'
He$orter: Lhat ha$$ens /hen /o)en su$$ort )enG
Nr7&a 0ra%hu$8da: Eirst o( a&&, tr# to understand that #ou are
de$endent' 6(ter a )an and /o)an unite, there are hi&dren' 6nd i(
the )an goes a/a#, #ou are e)%arrassedPthe /o)an is
e)%arrassed' Lh#G The $oor /o)an is e)%arrassed /ith the hi&d
Pshe has to %eg (ro) the govern)ent' Jo do #ou thin! it is a ver#
nie thingG The <edi idea is that a /o)an shou&d %e )arried to a
)an, and the )an shou&d ta!e are o( that /o)an and the hi&dren
Pinde$endent&#Pso that the# do not %eo)e a %urden to the
govern)ent or to the $u%&i'
He$orter: 5o #ou thin! that the soia& unrestP
Nr7&a 0ra%hu$8da: I a) thin!ing &i!e this' Kou give )e the ans/erR
Ji)$&# #ou go on *uestioning' I /i&& *uestion #ouP5o #ou thin! this
%urden to the govern)ent and the $u%&i is goodG
He$orter: I donDt understand /hat #ouDre sa#ing'
Nr7&a 0ra%hu$8da: Ever# #ear the govern)ent has to $a# out
)i&&ions o( do&&ars in aid to de$endent hi&dren' 5o #ou thin! that
this %urden aused /hen the hus%and goes a/a# (ro) the /i(e this
%urden to the govern)ent and the $eo$&e is goodG
He$orter: 3o'
Nr7&a 0ra%hu$8da: That has ha$$enedP%eause the /o)an does
not agree to %e su%ordinate' Jhe /ants @e*ua& (reedo)'@
He$orter: 6nd i( /o)en /ere su%ordinate to )en, I su$$ose that
/ou&d so&ve a&& o( our $ro%&e)sG
Fr<la -ra%u"?da: =es+ $%e %usand !ants t%at %is !i1e
s%ould e suordinateG1ait%1ul to %im+ $%en %eDs read( to
ta;e c%ar*e+ ManDs mentalit( and !omanDs mentalit( are
di,erent+ Co& i1 t%e !oman a*rees to remain 1ait%1ul and
suordinate to t%e man& t%en 1amil( li1e !ill e "eace1ul+
Ot%er!ise t%e %usand *oes a!a(& and t%e !oman is
emarrassed !it% t%e c%ildren& and it ecomes a urden to
t%e *o'ernment and t%e "eo"le in *eneral+
He$orter: Is there an#thing /rong /hen the /o)an /or!sG
Nr7&a 0ra%hu$8da: There are so )an# things /rong, %ut the frst
thing is, Lh# shou&d so)e )anDs /i(e and hi&d %eo)e a %urden to
the govern)ent or the $u%&iG Eirst o( a&& ans/er this' Lh# shou&d
she %eo)e a %urdenG
He$orter: [3o re$&#']
Nr7&a 0ra%hu$8da: Lhat is #our ans/erG
He$orter: Le&&, )en are %urdens to the govern)ent, too'
Nr7&a 0ra%hu$8da: 5o #ou thin!, (ro) the soia& $oint o( vie/, that
this situation o( /o)en and (ather&ess hi&dren is a ver# nie thingG
He$orter: Lhat ID) tr#ing to sa# is that ''' this )a# ha$$en to so)e
/o)en ''' ID) ta&!ing a%out /o)en /ho are not
Nr7&a 0ra%hu$8da: This is the genera& $attern' Kou annot sa#
@so)e'@ In 6)eria I see the# are )ost&# /o)en'''' The /o)an
shou&d %e su%ordinate to the )an, so that the )an an ta!e harge
o( the /o)an' Then the /o)an is not a $ro%&e) (or the $u%&i'
He$orter: Is this true (or a&& /o)en and a&& )enG
Nr7&a 0ra%hu$8da: Kes' That is the &a/ o( nature' Kou ta!e even the
dogsPthe# a&so ta!e are o( their hi&dren' The tigersPthe# ta!e
are o( their hi&dren' Jo in the hu)an soiet#, i( the /o)an is
)ade $regnant and the )an goes a/a#, then she is e)%arrassedP
she has to %eg (ro) the govern)ent' That is not a ver# good
situation'
He$orter: Lhat a%out /o)en /ho do not have hi&drenG
Nr7&a 0ra%hu$8da: Le&&, that is another unnatura& thing' Jo)eti)es
the# use ontrae$tives, or the# !i&& their hi&drenPa%ortion' That is
a&so not ver# good' These are a&& sin(u& ativities'
He$orter: EIuse )eG
Nr7&a 0ra%hu$8da: These are sin(u& ativitiesP!i&&ing the hi&d in the
/o)% and ta!ing she&ter o( a%ortion' These are a&& sin(u& ativities'
1ne has to su9er (or the)'
He$orter: Is the soia& unrest in this ountr# aused %eauseP
Nr7&a 0ra%hu$8da: Beause o( these things' The# do not !no/ that'
Be(ond Ce2ism& Be(ond $o;enism
5t* H6I69
This eIhange %et/een Cis 5ivine "rae 6'4' Bha!tivedanta J/a)i
0ra%hu$8da and a re$orter too! $&ae in 0hi&ade&$hia during Mu&# o(
1975'
He$orter: The +,-.a onsiousness )ove)ent has %een /hat so)e
/ou&d onsider seIist, %eause ertain $ro$ensities (or /o)en have
%een defned, %# the devotees or the <edi sri$turesPID) not sure
/hihPand I /ondered i( #ou /ou&d o))ent on that' The
a&&egation is not neessari&# that the )ove)ent is against /o)en,
%ut that it defnes in(erior ro&es (or the) %# their natura& traits'
Fr<la -ra%u"?da: We *i'e equal roles s"irituall(+
Materiall(& one "erson is an assistant& anot%er
"erson is a mana*er+ :o! can (ou a'oid t%is?
E'er(one !ill e a mana*er& nood( !ill e an
assistantD Can (ou ac%ie'e equalit( materiall(D
Materiall( one "erson is a "arent& anot%er is a c%ild)
one is an assistant& anot%er is a mana*er) one is a
!oman& anot%er is a man+ :o! can (ou sto" t%is?
But s"irituall( t%e( are all equal+
He$orter: Jo then /hat is ha$$ening )ateria&&# is uni)$ortantG
Nr7&a 0ra%hu$8da: The thing is that /hen #ou o)e to the s$iritua&
$&at(or), /hen #ou see the s$irit sou& /ithin ever#onePthen that is
e*ua&it#' Eor instane, #ou are di9erent&# dressed, in a red %&ouse,
and I a) di9erent&# dressed' This di9erene )ust %e there' There
are so )an# )en and /o)enPand the# are di9erent&# dressed' Kou
annot sa# the# are e*ua& /ith res$et to their dress'
But /ithin the dressPas s$iritua& %eingsPthe# are a&& the sa)e' In
Bhagavad g7t8 Sord +,-.a sa#s that through s$iritua& vision, /e an
see a &earned sho&ar, a o/, an e&e$hant, a dog, and even a dog-
eater as e*ua&s' 6nd #et )ateria&&#, ho/ an the# %e e*ua&G
I1 I in'ite a learned sc%olar and as; %im& J-lease sit
do!n !it% t%is do*&J !ill %e e "leased? :e !ill 1eel
insulted+ I ma( see t%at !it%in t%e do* t%ere is a
s"irit soul and !it%in t%e learned sc%olar t%ere is a
s"irit soul+ But i1 I sa(& JO%& (ou ma( e a learned
sc%olar and (ou ma( t%in; t%e do* is Kust a do*& ut
I see (ou as equals&J t%at !ill e an insult+ Co t%e
1act is t%at !e cannot distur t%e di'er*ent material
situation& ut at t%e same time !e %a'e to
understand !%at t%e situation is s"irituall(+
6rtifia&&#, on the $&at(or) o( the )ateria& %od#, #ou )a# )a!e
)an and /o)an e*ua&, %ut atua&&# it is not a (at'
In one $&ae in the Bhagavad-g7t8, the Ju$re)e 0ersona&it# o(
"odhead sa#s that one /ho has s$iritua& vision sees ever#one as
e*ua&' 6nd #et in another $&ae the Cu"reme Eord sa(s&
str<u duL?su '?re(a K?(ate 'araAsaM;araN:
unless (ou "rotect !omen& lo!Aclass men !ill
seduce t%em& and societ( !ill e urdened !it%
un!anted c%ildren+ Oust ta;e t%is J!omenDs
lierationJGit is sim"l( a tric; ( t%e men+ No! t%e
men can %a'e 1ree "rostitutes& t%atDs all+ And once a
man ma;es a !oman "re*nant& %e can *o a!a( and
let %er c%oose et!een e**in* su""ort 1rom t%e
*o'ernment or ;illin* %er c%ild + + + aortion+ Kou )a#
not &i!e to hear it, %ut @/o)enDs &i%eration@ )eans that the )en
have tri!ed #ou' Jo to )a!e $rogress to/ard the end o( s$iritua&
rea&iFation, /e )ust )a!e so)e s&ight )ateria& distintion: /o)en
)ust %e $roteted'
I( /e /ere atua&&# disri)inating against /o)en, then ho/ ou&d it
%e that in our te)$&e /e are enjo#ing togetherG Le are enjo#ing
%eause atua&&# /e are e*ua&Pon the s$iritua& $&at(or)' We do
not sa(& J=ou are a !oman+ O%& (ou cannot ecome a
de'otee+J No+ We !elcome e'er(one+ We request
e'er(one& JCome to t%e s"iritual "lat1orm+ $%en
e'er(t%in* !ill e nice+J Lhen one is s$iritua&&# rea&iFed, he
!no/s that s$iritua&&# there is no distintion %et/een hi)se&( and
an#one e&sePand so he %eo)es ha$$#' In t%e material
conce"tion& one "erson is al!a(s tr(in* to ta;e
anot%er "ersonDs "osition+ But in t%e s"iritual
conce"tion t%ere is no more %an;erin* and no more
lamentation& ecause e'er(one understands t%at
s"irituall( !e are one+
DANCIN4 -EA$FOPM : :ere at our tem"le (ou can
see it "racticall(: t%e o( is dancin*& t%e 1at%er is
dancin*& t%e lac; is dancin*& t%e !%ite is dancin*&
t%e (oun* are dancin*& t%e old are dancin*+ =ou can
see it "racticall(+ $%e !oman is dancin*& t%e man is
dancin*Ge'er(one is dancin*+ $%e( are not dancin*
arti#ciall(& li;e do*s+ $%e( are dancin* out o1
s"iritual ecstas(+ $%is is t%e s"iritual "lat1orm& t%e
Jdancin* "lat1orm+J $%e( are dancin* naturall(&
s"ontaneousl(& ecause t%e( are reali3in* 4od&
ecause t%e( are in relations%i" !it% 4od+ $%e( are
1eelin* t%e ecstas( t%at J!e are all ser'ants o1
Ka J
6nd this is des$ite an# )ateria& distintions' 6 )anDs %odi&#
struture and a /o)anDs %odi&# struture are di9erent' Co/ an #ou
sa# the# are e*ua&G I( a )an and a /o)an are e*ua& )ateria&&#,
then /h# doesnDt the )an a&so %eo)e $regnantG The distintion is
there %# nature' Jo)eti)es $eo$&e thin! that I a) )a!ing the
distintion, %ut the distintion is a&read# there' But des$ite this
distintion, /hen the )an and the /o)an thin! in onnetion /ith
+,-.aP@I a) a s$irit sou&T )# (untion into serve "od@Pthen the#
are e*ua&'
AP$IFICIAE EQRAEI$= WIEE NO$ ENDRPE :
BE -PAC$ICAE: A WOMAN -OEICE OFFICEP CAN/$
CA$C: A :OOEI4AN: Our "ro"osition is t%at
arti#ciall( !e s%ould not tr( to ma;e equalit(+ $%at
!ill e a 1ailure+ It is alread( a 1ailure+ For instance&
in Eondon I sa! a !oman "olice oScer+ Co I !as
Ko;in* !it% %er: JI1 I ca"ture (our %and and snatc%
(ou& !%at !ill (ou do? =ou !ill sim"l( cr(+ Co !%at is
t%e use o1 (our ein* a "olice oScer?J A "olice
oScer requires odil( stren*t%+ I1 t%ere is some
%ooli*an& %e can *i'e %im a sla" or catc% %im) ut
!%at !ill a !oman do? Co !e sa(& JBe "ractical+J
Arti#cial equalit( !ill not endure+
Le are a&& e*ua&, undou%ted&#, %eause /e are a&& s$irit sou&s' 6s)in
dehe: /ithin ever#oneDs )ateria& %od# there is a s$irit sou&' That /e
have to understand frst o( a&&, and then i( /e u&tivate !no/&edge
and understanding on that $&at(or) o( s$irit sou&, then /e sha&& (ee&
e*ua& and there /i&& %e no distur%ane' Ever#one /i&& %e $eae(u&'
That is /anted' Le are stressing this $ointPthat i( #ou sa#
artifia&&# that /e are e*ua&, it /i&& not have an# e9et' But /hen
#ou understand that /e are e*ua& s$iritua&&#, that /i&& %e %enefia&'
That /i&& %ring $eae and ha$$iness a&& over the /or&d'
:o! a Ka Conscious Woman Ac%ie'ed
Eieration
6 *ueen o( <edi India (ound (reedo) in de$endene'
B# 3andar8.7 5ev7 58s7 A19:0B
Heent&# I /as reading one o( the )an# ne/ %oo!s %# /o)en /ho
(ee& the# shou&d )a!e their )isera%&e $&ight !no/n to the /or&d'
The %oo! read &i!e a horror stor#' It to&d ho/ nu$tia& &ove %eo)es a
night)are o( neg&et and a%use, ho/ si)$&e hi&dren %eo)e
savage vi&&ains, ho/ ivi&iFation turns a dea( ear to /o)enDs
des$erate $&eas' Jti&&, the stor# had so)ething o( a ha$$# ending'
The author joined a /o)enDs &i%eration grou$, and she is no/ a
&i%erated divoree /or!ing (or the ratifation o( the E*ua& Hights
6)end)ent'
6&though I tru&# %e&ieve that the author su9eredPand that ount&ess
other /o)en are su9ering in one /a# or anotherPI ou&dnDt he&$
reUeting on the &i(e o( one /o)an in histor# /ho ountered her
)iser# /ith a )ore rea&isti re)ed# than EH6'
5rau$ad7 /as the daughter o( a $rovinia& !ing in /hat is no/
India' Lhen 5rau$ad7 /as &itt&e )ore than a hi&d, her (ather
arranged a /edding ontest' Lhoever ou&d shoot an arro/ through
the e#e o( a fsh sus$ended high a%ove %# &oo!ing at the fshDs
reUetion do/n %e&o/ in a $oo& o( /ater ou&d have the !ingDs
daughter' But the %est arher /as a )an 5rau$ad7 detested, so at
the &ast )o)ent she insisted that one o( the ru&es %e hanged so
that this )an /ou&d %e dis*ua&ifed' O&ti)ate&# she /as /on %# the
$rine 6rjuna, %ut sine 6rjuna /as o%&iged to share ever#thing he
had /ith his (our %rothers, 5rau$ad7 %ea)e the /i(e o( a&& o( the
fve 08.=ava $rines' Lhatever $ain and $&easure /e eI$eriene in
esta%&ishing a )arita& re&ationshi$, 5rau$ad7 eI$eriened fve(o&d'
1( ourse, the 08.=avas /ere not ordinar# hus%ands' Eah in his
o/n right /as god&#, and sine 5rau$ad7 /as a $riness, eah o(
her hus%ands gave her the are that /as her due' But there /as a
ti)e /hen the# (ai&ed to )eet her eI$etations, and her
su%se*uent $&ight /as un%eara%&e'
The e&dest 08.=ava %rother, Kudhi-Vhira, /as (ored into an un(air
die ga)e /ith his viious ousin 5ur#odhana, /ho /as ha&&enging
hi) (or the right to the !ing&# throne' The sta!es /ere high, and in
the ourse o( the ga)e Kudhi-Vhira &ost his /ea&th, his !ingdo), his
$a&aes, and u&ti)ate&# his throne' Lith nothing e&se &e(t, in the &ast
ga)e he %et 5rau$ad7, his %eauti(u& /i(e, as though she /ere an
eI$enda%&e $iee o( $ro$ert#' 6s i( this /ere not insu&ting enough,
he &ost her in the ga)e' 5rau$ad7 %ea)e the $ro$ert# o( the
viious ousin'
5ur#odhana i))ediate&# sent his %rother to 5rau$ad7Ds ha)%ers'
The )an gra%%ed the $riness %# her &ong %&a! hair and dragged
her into the asse)%&#, /here her hus%ands sat hu)i&iated' Jhe
/e$t and $&eaded (or her hus%ands to $rotet her' Lhen the#
turned their (aes do/n in ho$e&essness, she ried out to the others
in the asse)%&#' The %rother o( 5ur#odhana %egan to ta!e o9 the
ro#a& gar)ents that overed her' Ce /as going to disro%e her in
$u%&i, and no one /as going to he&$ her'
3o/, &etDs tr# to see this inident in the &ight o( toda#Ds u&ture' 1ur
)odern-da# %eauties donDt )ind at a&& standing na!ed in (ront o( the
/ho&e /or&d' It see)s their %eaut# is sha&&o/T the# have (ound no
dee$er )eaning in &i(e than $&a#ing u$ to the ani)a& instints o(
e*ua&&# sha&&o/ )en' 5rau$ad7 /as $h#sia&&# %eauti(u&, %ut )ore,
she /as no%&e, *ueen&#, a&)ost divine' Jhe /as s/eet and haste,
%eauti(u& and inte&&igent, though at ti)es (u&& o( the fre o( her no%&e
%irth' Jhe /as a $inna&e o( (e)ininit# in a u&ture that Agenera&&#B
res$eted /o)en' This !ind o( )istreat)ent /ou&d usua&&# not have
%een to&erated %# even the &o/er &asses, &et a&one the !ing&# order'
5rau$ad7 a&&ed out to the asse)%&# o( !ings and $rines, @I( #ou
have ever &oved and revered the )others /ho %ore #ou and nursed
#ou, i( the honor o( /i(e or sister or daughter has ever %een dear to
#ou, i( #ou %e&ieve in "od and dhar)a [Cis &a/s], (orsa!e )e not in
this horror )ore rue& than death'@
Kes, death /ou&d have %een )ore to&era%&e than this insu&t' Onder
nor)a& iru)stanes, a )an /ou&d have %een !i&&ed (or so )uh as
touhing a $riness, es$eia&&# in the $resene o( her hus%and' But
here she /asP%eing dragged %# her hair and (ori%&# undressedP
and no one /as going to save her' 1( ourse, there /as a reason
/h# her hus%ands didnDt $rotet her, %ut that is another stor#' The
(at is that at this $oint in her &i(e, she /as a%andoned /hi&e (aing
a danger /orse than death'
I( 5rau$ad7 /ere to (ae the sa)e risis toda#, she /ou&d have a
nu)%er o( a&ternatives' Jhe ou&d issue a ou$&e o( /e&&-$&aed
!arate !i!s or shoot her atta!er /ith a hand gun' Jhe ou&d &ai)
that on the %asis o( EH6, she shou&d not %e treated as a seond-
&ass itiFen' Jhe ou&d threaten to sue the aggressor (or assau&t
and the asse)%&# ha&& $ro$rietors (or insuQient $rotetion' I( none
o( these tatis /or!ed, a(ter/ard she ou&d /rite a %oo! on the
eI$eriene, and /ith her ro#a&ties she ou&d start her o/n /o)enDs
&i%eration (ore'
But (ortunate&# (or 5rau$ad7, she did not have a&& these
o)$&iated, )undane, i( not use&ess, o$tions' Lhen she sa/ that
no one in the ha&& /as going to he&$ her, she gave u$ a&& atte)$ts to
$rotet herse&(, and /ith u$raised hands she ried, @1 +,-.a, Sord
o( the /or&d, "od /ho) I adore and trust, a%andon )e not in this
dire $&ight' Kou are )# so&e re(uge' 0&ease $rotet )e'@
6s the %rother o( 5ur#odhana /as $u&&ing o9 5rau$ad7Ds ro#a& s8r7,
+,-.a ontinued su$$&#ing an un&i)ited &ength o( &oth to over her'
Cer atta!er $u&&ed and $u&&ed unti& he %ui&t a )ound o( &oth, %ut
sti&& 5rau$ad7 re)ained overed' 6t &ast the )an ad)itted de(eat,
and 5rau$ad7 /as re&eased'
This is a &assi eIa)$&e o( genuine /o)enDs &i%eration' 5rau$ad7
/as a $er(et, haste /i(e, an idea& eIa)$&e o( /o)anhood' 6nd
%e#ond this, she /as an inte&&igent devotee o( +,-.a' Jhe had
sought $rotetion (ro) her hus%andsT (ai&ing that, she had turned to
the &arger soia& %od# (or he&$' But u&ti)ate&# she /as $roteted not
%# an# )ateria& arrange)ent' Jhe /as $ersona&&# &i%erated %#
+,-.a Ci)se&('
3o/ the /or&d is (u&& o( )en (ar /orse than 5ur#odhana' Tor)ented
/o)en are r#ing out (or he&$' 1ut o( (oo&ishness and des$eration
the# are ae$ting the e)$t# $ro)ises o( EH6' But the
inde$endene it o9ers is artifia&T it has no su%stane' Segis&ation
annot hange nature, and %# nature /e are a&& inesa$a%&#
de$endent on eah other' Jo)eti)es, in our interde$endene, /e
an eI$&oit, and so)eti)es /e are eI$&oited' Jo)eti)es /e are
treated (air&#, and so)eti)es not' But at no ti)e does
inde$endene, (reedo), or e*ua&it# rest in our hands'
1( ourse, this doesnDt )ean /e shou&d give u$ tr#ing to $rotet
ourse&ves, tr#ing to right the /rongs o( an ine*uita%&e soiet#' AI
have %een in a nu)%er o( $&aes, (ro) the jung&e vi&&ages o( Benga&
to the streets o( 3e/ Kor!, /here I /ished )# !arate /ere in %etter
sha$e'B Jure&# /e shou&d use the )ahiner# o( de)ora# to he&$
the eI$&oited )inorities' Le an (o&&o/ 5rau$ad7Ds eIa)$&e' Le an
a$$ea& (or the he&$ o( the greater soia& %od#T /e an use our
inte&&igene to fght (or the ause o( just govern)ent' But
u&ti)ate&#, /e have to raise our hands in the air and r# outPnot
si)$&# (or inde$endene (ro) an eI$&oitative /or&d, %ut (or (u&&
de$endene on +,-.a, the %esto/er o( &i%eration'