International Journal of Sanskrit Research 2016; 2(6): 119-122

International Journal of Sanskrit Research2015; 1(3):07-12

ISSN: 2394-7519 IJSR 2016; 2(6): 119-122 Concept of women priesthood in Hindu religion © 2016 IJSR www.anantaajournal.com Received: 24-09-2016 Dr. Aaryaa Ashutosh Joshi Accepted: 25-10-2016 Abstract Dr. Aaryaa Ashutosh Joshi Introduction: Women Priesthood is a unique concept from especially Hindu religion and culture. From Samskrit Samskriti Samshodhika last many centuries, women were playing important role regarding priesthood. Jnana Prabodhini, Pune From women are performing their role as priestess and guiding people for their religious Maharashtra, India activities. Problem Identification: In modern era, women are achieving different type of success in various fields. But still many people have hesitation in their mind regarding priesthood by women. Now a days in Maharashtra – especially in Pune -a cultural and educational capital of Maharashtra, women are performing their job as priestess also. They are achieving excellent experiences from their work. People are happily accepting their homely approach and also appreciating their efforts. But still in rest of

Maharashtra, only few people have this idea about the concept of women priesthood. Through this paper, I want to preach this idea and try to develop awareness about the same with my research.

Keywords: Women, Hindu religion and tradition

Introdtion

: : : | धारणात् धमर् इयाहु धमेर्ण िवधताृ प्रजा : : || (Mahabharat Shantiparva 109) य यात् धारणसंयक्तु स धमर् इित िनयः

Activity by which social life becomes cohisive is religion.Creators of Mahabharat have given this defination of (Religion). In Indian tradition reflects that all the social

activities be regulated in right manner and run smoothly. Hinduism’s prominent feature is Samskaras (sacraments). In Hindu tradition various

samskaras (sacraments) are performed from prebirth and upto post death and they have origin from vedic period and in order to guide common people in the activities of samskaras (how to perform these sacrements) [1]. Purohit’s (Priest’s) presence is required. In Hindu tradition from the period of , both male and female purohits have taken this responsibility [2]. Purohit means one who stands in front of the group of people (or one division of the people) and guides themone who has achieved this eligibility with his knowledge is called Purohit(or priest) [3]. In sacred hymns of ; Agni (Holy fire) has been venerated with this name – [4. 5] Purohit. . During wartimes, Purohit used to stand up in front of the division of army and used to pray for their victory. Also in King’s daily administrative work Purohit’s opinion was considered very valuable. In activities like –oblations and sacrifice before holy fire and chanting holy mantras Purohit’s used to guide in this righteous works. “We activate people abilities and inspire the nation” was the slogan of the Purohit - | वयं राट्रे जागयामृ पुरोिहताः

संिशतं मे ब्र संिशतं वीय बलम ् | || (Shukla 2.81) Correspondence संिशतं क्षत्रं िजणु ययाहमिम पुरोिहतः Dr. Aaryaa Ashutosh Joshi Samskrit Samskriti Samshodhika With pious, sharp and pure behaviour I have maintained my Brahmatej and observing this very Jnana Prabodhini, Pune strictly. I have maintained my physic and regulated my activities of organs of senses Maharashtra, India efficiently. I have enlightened and multiplied my kings warspirit.

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It is seen that in other religions and traditions only males have In Ramayan period also, women were given ‘Dharma been alloted this right. But in Hindu Tradition both the men Shikshan’ (lessons and education of righteous path i.e. and women have this right of priesthood craft. Dharma). Scholars like Sita, Kausalya, Tara, Vedvati, Vedic literature is the concreate base of Hindu Swayamprabha were all very well learned in Vedic literature. Tradition.Twenty seven hymns of Rigveda composed by Sita’s Upanayan Samskar was performed and she used to do females named as rishikas and this is very importnat pointed sandhya (daily prayers) is noted in ramayan. Before sedning to be noted [5]. In vedic period importance was given to both Ram and Lakshman with sage Vishwamitra, their mother boys and girls education.Their beginning of educational phase Kausalya had sought blessings of the elderly people i.e. (studentship) used to be with Upanayna Samskar (Thread samskar called Swastyayana. (वययनं). Vali’s wife tara was Ceremony) i.e. taking near the preceptor). They were given recognised as Mantrvid ( ) i.e.one who has full Holy Gayatri Mantra deeksha.After the thread ceremony girls मत्रिवद् knowledge of auspicious mantras [11]. aslo used to stay at the house of the preceptor and used to There is reference of Shabari in ramayan who used to live in study discourses. says, “after observing strict sage maatangs Ashram in order to get knowledge of Vedas disciplies of studentship (virginity,proper food and exercise, [12]. controlling organs of senses and activites, selfstudy and In Mahabharat, dialogur beyween sulabha and is giving discourses, respecting teachers and elderly people and famous. Sulabha was sanyasini and she was daughter of King daily prayers) because of this achievement i.e. Brahmacharya; named Pradhan. By observing righteous path and , girls used to get able and proper life partners. It is said in learned Sulabha had dialogue with King Janaka regarding Atharvaveda-“ Rishika Juhu who was wife of Brihaspati, Kramayoga and Gruhasthashram [13]. In Mahabharat period it because of his overpride and irresponsible act he left her; but is declared that well behaved women in the society should do with determind efforts and studies sho completed her studies Vedadhyayan (studies of Vedas) like ‘Draupadi’, wife of of Vedas and she live her life with full contentment [6]. Pandvas did. There is another example of Vishwavara Atreyi. She did So far we have seen references of women education and it priestship in sacremant of oblation to the holy fire and she will be proper know their status in the society. Because of also gave deeksha means lessons to her other female their to learn and get knowledge, women used to achieve collegues also. Becuase of her efficiency in Yajna samskaras Brahmapad but in post Vedic period, their social status started and her tendancy of respecting learned purohitas she was also [7] discending. Now let us see how it happened. venerated with the degree as Yadnykartree (यज्ञकत्रीर्) . From ancient times, during the menstrual phase; woman is During period Yajna was considered as a main pillar considered as impure and untouchable. During these 4-5 days; of the vedic activities.In kaushitaki Brahman text, reference of they were not supposed to participate in any household duties, pathyaswasti (पयावित) who travelled from the north after religious ceremonies etc. [14] But some scholars suggested to overcoming obstacles in her travel and studied vedas and she give respect to women and also respect their menstruational became full knowledgeable [8]. In recongnition of her studies phase [15]. and her knowledge she was honoured with the degree Vaach First referenc of Chaturvarnas (four divisions or steps of the (वाच).् (Now a days Vachaspati degree is given to those who society) found in Rigvedic Hymn named Purushsukta. have done Doctorate in some kind of work). (पषसु क्तू ) Also thereare references in panini’s Ashtadhyaayi (Text According to this hymn Brahmins are originated from the related with Sanskrit grammer) and in Mahabhshya also that Purush’s (the ultimate truth) mouth, Kashatriyas (warriors) of some women purohits used to be preceptor [9]. from his arms, Vaishyas (trader community) from his navel, In Brihat Aranyak Upanishad there are stories of Gargi and and Shudras (serving community) from his feet. This idea . Katyayani and Maitreyi were both wives of Sage come into existence from the Purushsukta period and these katyayani was more interested in household four divisions of the society were recognised according to the activites and Maitreyi pursuing Brahmamarga (path of self activities people were carrying out in the society and their realiztion) Before entering Sanyas ‘Yajnavalkya gave skills. Shudras were given last step (place) in this four lessonsof pursuing eternal truth and self realization to divisional social arrangement [16]. Maitreyi because she wishes so. In Maitreyi’s consideration Many foreign powers were attracted towards India’s wealth, this path of eternal truth was more importnat that this wordly richness and development in all the field and because of their affairs [10]. aggression Indian society and culture suffered and got set Videh king janaka organised Bahudakshin yajna and declared back and it created major problem of protection of women that one who is most knowledgeableshould come farward and and particularly girls. Because of the pressure of this social prove himself so and then he can take away one thousand problem Manu, the great sage had to note in his text cows along with the gold tied to their horns.Many scholars Manusmruti (Smruti means code of conduct for social life) had dialogue with Yajnavalkya but their arguments never that Upanayan Samskar of girls should be clubbed with their become fruitful. Then Gargi Vachaknavi came farward and marriage samskar and there is no need of seperate Upanayan started dialogue with Yajnavalkya. But he considered this act Samskar at the age of 8th year i.e. starting of the studentship of Gragi as crossing her limits and uttered that Gargi may lose phase of life and he declared that serving to the perceptor her head because of her this act but Gargi did not get means serving to her husband and householdership is her frightened. Though yajnvalkya intimidated her and did nit Yadnykarma [17]. For women, shudras and other uncultured behave with her properly Gargi venerated Yajnavalkya as a people were prepeared and written to decide the laws most knowledgeable person who have knowledge of - and conduct regularly their religious activities.They were path of eternal truth. deprived off their right to study Vedas. It became customory In vedic period women were also observing tapa (practice of for the girls to arrange their marriages in early ages before penance), self studies (Swadhyay) and Yogas in order to they become mature and this situation ultimately resuled in obtain Brahmyajna along with men. girls were deprived off their right to learn and they suffered

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from education chances. All this situation ultimately led to forth before common people of the society. As this process of male dominance in social life in religious field. Widows were reformation continued in 1962, Jnana Prabodhini was founded denied respect in social life and womens menstruation was in Pune by Late Dr. Vinayak Vishwanath alis Appa Pendse put forth as main cause to declare women as non eligible for who was the scholar in the field of education, social reformer, the religious activities. It became compulsory for women in great visionary and active thinker. He used to held dialogues religious performnaces to be present with their husbands only. and discussions with the secreatory of Dharmanirnay Mandal- Manusmruti denies women’s right and independance in any Pandit raghunathshastri Kokje and from all these discussions, social and righteous work but behind this Manu’s main conclusion was drawn that without knowing the meanings of intention was to protect women from evil and unsocial the samskaras and without considering place and time factors elements [18]. But important point is to be noted that inspite of and without considering what is right and wrong religious all this situation Bhagwadgeeta has already granted right to rituals which are carried out should be reformed. In 1975, pursuit path of real truth to achieve ultimate knowledge to Sanskrut Sanskruti Samshodhika ( ) was [19] संकृ त संकृित संशोिधका women, vaishyas and shudras . established in Jnana Prabodhini. With the guidelines and Dr. Babasaheb Ambedkar, in his lecture of annehelation of regulations set by Dharmanirnay Mandal ‘Santrika’ started caste; pointed out that creators of Chaturvarnya (four division publishing booklets of various Samskaras also started system in social life) have not considered women’s place in conducting classes to train Purohits and made available this social arrangement of chaturvarnya and if their status is to Purohits whenever people require those.In this activity be decided by the deeds they are doing then the society has to persons from all the castes and creed and gender are accept women priests and women soliders. He further stated accomodated. All these trained Purohits go among the people Hindu samaj has accepted female teachers and barristers. In upto the bottom of the society and fulfill their requirements as time to come Hindu Samaj will accept female buther and a social responsibility. distillatory but he feared wheather this Hindu society will [20] accept female purohits and soliders . Conclusion (Now a days Indian army, Indian Air-force have accepted At the end, we can conclude that Hindu Society has respected female soliders and Indian society has also accepted women women’s position in the domain of religious and social purohits. activities right from the vedic period. During the darkdays of Dr. Ambedkar’s above thoughts started to take root in the foregin aggressions and in order to protect women evolved society and before society started to assimilate those around Chaturvarnya. In the process women deprived off their rights 1934 in Maharashtra state. ‘Tavanishtha Parivartanvadi but great works done by reformists like Mahavdev Govind Parishad’ (तविन पिरवतर्नवादी पिरषद) (reformists congress in the Ranade, Maharshi Dhondo Keshav Karve, R.D. Karve, field of social and religious activities) was formed by the Mahatma Jotiba Phule, Savitibai Phule; women have been learned scholars in Hindu Samaj. This parishad put forth new realloted their rights again. Founder of the Arya Samaj Swami perspective in the domain of religious activities. Actuall in Dayanand Saraswati has also declared that women have equal this pre Independance period, new generation was impressed rights to do priestship. with the English language and culture and they started to In modern days in every field of life women are euqually criticise old and perpetual Hindu religion, but learned scholars active as men. Women Purohits have achieved respectful in the society insisted that, this Hindu religion which has place in the society. Though this is seen in Maharashtra’s tradition from Vedic period has to be continued. In these urbon areas still there is need to aweken people in rural areas turbulance of thoughts Tatvnishtha Parivartanvadi Parishad particularly among those are illitrate and this is need of the attempted to draw conclusion that basic main theme of this time. Hindu religion shuold be maintained by scroping out unwanted and unethical customs adhered to it. Bharatratna Dr. References and Acknowledgements P.V. Kane, Kevalanand Saraswati, Tarkasaankhyateerth 1. िचत्रकमर् यथानेकै : रङ्गै: उमीयते शनै:| (तकर् सांख्यतीथर्) Raghunathshastri Kokje, Mahadevshastri मानयमिप तद्वत ् यात ् संकारै: िविधपूवर्कै : || पाराशर सत्रू हिरहरभाय प.ृ Divekar, Tarkateerth (तकर् तीथर्) Lakshmanshastri Joshi all these २६० learned scholars of Hindu Religion who were members of the 2. वयं राट्रे जागयामृ परोिहताःु | शक्लु यजवु ेर्द ९.२३ Tatvnishtha Praivartanvadi Parishad founded DharmaNirnay 3. संिशतं मे ब्र संिशतं वीय बलम ् | Mandal (धमर्िनणर्य मंडळ) in 1938. They conducted annual general meetings and took some important decisions related to संिशतं क्षत्रं िजण ु ययाहमिम परोिहतु || शक्लु यजवु ेर्द ११.८१ the time- Those conclusions are – 1. In religious matters, 4. अिग्नमीळे परोिहतु ं यज्ञय देवं ऋिवजं होतारं रनधातमम ् || ऋग्वेद १.१.१. traditional system need not be binding and decision should be 5. बहृ वताे , शौनक २.८२.८४ taken considering historical experience and the activities 6. ऋग्वेद १०.१०९.७ should be reformed w.r.t. time. 7. सिमद्धो अिग्न: िदिब शोिचरेत प्रयग उषा समिवु र्या िव भाित | 2. Every Hindu person has right of Upanayan Samskar i.e. to एित प्राची िववारा नमोिभ: दवाने ् ईळाना हिवषा घताचीृ || ऋग्वेद ५.२८.१ become Dvij ( ) (Upanayan Samskar is considered as िद्वज 8. Dr. Kulkarni E.D., 1968, Vedadhikar second birth) 3. Women have equal status as men in religious and social ९.अायायी ४.१.६३, ४.१.७८ वाितर्क भाय fields. १०.बहदारयकोपिनषतृ ् २.४.४.५. In order to spread these reformed thoughts in the society ११.वािमकी रामायण २.१०४.१० initially Dharmanirnay Mandal published booklets of Vivah १२. वािमकी रामायण २.३८.५ samskar (marriage), Upanayan samskar (thread ceremony), १३. महाभारत शाितपवर् ३०८ Dahkarma Samskar (last cremation –funeral) etc. ं In every annual meetings, discussions and dialogues were १४. नाता रजवला या तु चतुथेर् अहिन शयितु | held regarding religious matters and conclusions were put कु यार्द ् रजोिनवतौृ त ु दवे ं िपयादी कमर् च || पराशर गसृ त्रू ७.१७ ~ 121 ~ International Journal of Sanskrit Research

१५. धमार्धमपिरज्ञातर् सकलेऽिप पिवत्रता | िवत्रम ी रजोवािप नखािस सकलम ् िप्रये || ज्ञानाणर्वतत्र २२.२६ ीरज: परमेशािन देहस तेनैव जायते | कथ ं तं दषणू ं येन प्राे परंपदम||् ज्ञानाणर्वतत्र २२.३१ १६. ब्राणय मखमािसतु ् बाहू राजयःकृत: | ऊ तदय यद्वैय: पदया् ं शद्रोू अजायत || ऋग्वेद १०.९०. १२ १७. नाित ीणां पथकृ ् यज्ञो तं नािप उपोषनं पितं शु यतू े येन तेन वगेर् महीयते|| मनमु तीृ ५.१५५ १८. बाये िपतवु र्शे ितेत पािणग्रहय यावने | पत्राणाु ं भतर्री प्रेते न भजेत ी वतंत्रताम || मनमु तीृ ५.१४८ १९. मां िह पाथर् यपािय ये अिप य:ु पापयोनयो | ियोवैयतथाशद्रू : ते अिप याित परां गितम ् || गीता ९.३२ २०. Dr. Ambedkar Babasaheb, Edition first, 1986, aateesasntheche ucchaatan (जाितसंथेचे उचाटन), Manovikas Prakshan.

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