"The very peculiarity of Hindu
women, which they have developed and which is the idea of their life, is that
of the mother. If you enter a Hindu's home, you will not find the wife
to be the same equal companion of the husband as you find her here. But when
you find the mother, she is the very pillar of the Hindu home. The wife must
wait to become the mother, and then she will be everything.
If one becomes a monk, his father will
have to salute him first because he has become a monk and is therefore superior
to him. But to his mother he — monk or no monk — will have to go down on his
knees and prostrate himself before her. He will then put a little cup of water
before her feet, she will dip her toe in it, and he will have to drink of it. A
Hindu son gladly does this a thousand times over again!
Where the Vedas teach morality, the
first words are, “Let the mother be your God" (Taittiriya Upanishad 1.11.)
— and that she is. When we talk of woman in India, our idea of woman is mother.
The value of women consists in their being mothers of the human race. That is
the idea of the Hindu.
I have seen my old master taking little
girls by the hands, placing them in a chair and actually worshiping them —
placing flowers at their feet and prostrating himself before these little
children — because they represented the mother God.
The mother is the God in our family. The
idea is that the only real love that we see in the world, the most unselfish
love, is in the mother — always suffering, always loving. And what love can
represent the love of God more than the love which we see in the mother? Thus
the mother is the incarnation of God on earth to the Hindu.
"That boy alone can understand God
who has been first taught by his mother."...
...The love which my mother gave to me
has made me what I am, and I owe a debt to her that I can never repay.
Why should the Hindu mother be
worshiped? Our philosophers try to find a reason and they come to this
definition: We call ourselves the Aryan race. What is an Aryan? He is a man
whose birth is through religion. This is a peculiar subject, perhaps, in this
country; but the idea is that a man must be born through religion, through
prayers. If you take up our law books you will find chapters devoted to this —
the prenatal influence of a mother on the child.
I know that before I was born, my mother
would fast and pray and do hundreds of things which I could not even do for
five minutes. She did that for two years. I believe that whatever religious
culture I have, I owe to that. It was consciously that my mother brought me
into the world to be what I am. Whatever good impulse I have was given to me by
my mother — and consciously, not unconsciously.
"A child materially born is not an
Aryan; the child born in spirituality is an Aryan." For all this trouble —
because she has to make herself so pure and holy in order to have pure children
— she has a peculiar claim on the Hindu child. And the rest [of her traits] is
the same with all other nations: she is so unselfish. But the mother has to
suffer most in our families.
The mother has to eat last...
The first part of the food — when it is
ready — belongs to the guests and the poor, the second to the lower animals,
the third to the children, the fourth to the husband, and last comes the
mother. How many times I have seen my mother going to take her first meal when
it was two o'clock. We took ours at ten and she at two because she had so many
things to attend to. [For example], someone knocks at the door and says,
"Guest", and there is no food except what was for my mother. She
would give that to him willingly and then wait for her own. That was her life
and she liked it. And that is why we worship mothers as gods.
...
Now the Hindu has developed this
side. But will this side be enough? Let the Hindu woman who is the mother
become the worthy wife also, but do not try to destroy the mother. That is the best
thing you can do...
And similarly, I think (I tell it with
the best spirit) that you had better add to your national character a little
more of the mother side of the Hindu nature! This was the first verse that I
was taught in my life, the first day I went to school: "He indeed is a
learned man who looks upon all women as his mother, who looks upon every man's
property as so much dust, and looks upon every being as his own soul".
There is the other idea of the woman
working with the man. It is not that the Hindus had not those ideals, but they
could not develop them.
It is alone in the Sanskrit language
that we find four words meaning husband and wife together. It is only in our
marriage that they [both] promise, "What has been my heart now may be
thine". It is there that we see that the husband is made to look at the
Pole-star, touching the hand of his wife and saying, "As the Pole-star is
fixed in the heavens, so may I be fixed in my affection to thee". And the
wife does the same.
[In the earlier part of the same
lecture, the part that precedes this section, Swamiji had said the following]
The oldest Sanskrit poem in existence,
the Ramayana, has embodied the loftiest Hindu ideal of a woman in the character
of Sitâ...
There is another peculiar conception of
the Hindu. Those who have been studying with me are aware that the central conception
of Hindu philosophy is of the Absolute; that is the background of the universe.
This Absolute Being, of whom we can predicate nothing, has Its powers
spoken of as She — that is, the real personal God in India is She. This
Shakti of the Brahman is always in the feminine gender.
Rama is considered the type of the
Absolute, and Sita that of Power...I will quote a passage from her life that is
very much suited to the ladies of this country.
The picture opens when she was in the
forest with her husband, whither they were banished. There was a female sage
whom they both went to see. Her fasts and devotions had emaciated her body.
Sita approached this sage and bowed down
before her. The sage placed her hand on the head of Sita and said: "It is
a great blessing to possess a beautiful body; you have that. It is a greater
blessing to have a noble husband; you have that. It is the greatest blessing to
be perfectly obedient to such a husband; you are that. You must be happy".
Sita replied, "Mother, I am glad
that God has given me a beautiful body and that I have so devoted a husband.
But as to the third blessing, I do not know whether I obey him or he obeys me.
One thing alone I remember, that when he took me by the hand before the
sacrificial fire — whether it was a reflection
of the fire or whether God himself made
it appear to me — I found that I was his and he was mine. And since then, I
have found that I am the complement of his life, and he of mine"."
- SV, ‘The Women of India’,
Cambridge, 17 December 1894
[Lecture delivered to an audience of
Western women with the purpose of addressing some well-entrenched
misconceptions of the West about India. This was one of his early lectures
in the West - in fact, about a year or so after the Parliament of
Religions - in his first round of visit to the West, where he was required
to explain many aspects of Indian culture. The complete lecture is
lengthy and complex, touching over various issues starting from womanhood to
the synthesis of world civilizations. You may have access to the whole lecture
in Complete Works vol. 9 (section 'Lectures & Discourses'), which is
also available online]
