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Blind Inequality By: Bijla Singh Rights and Status of Women Guru Sahib gave an equal opportunity to women. Gurbani advocates equal status of both men and women, laying emphasis on the development of their respective qualities without any attempt to subjugate the other. Concerning women, Guru Nanak Sahib said: “We are born of woman, we are conceived in the womb of woman, and we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings?” (Ang 473) With this assertion, the Sikh Gurus invited women to join the sangat (congregation), work with men in the Langar (community kitchen), and participate in all other religious, social, and cultural activities of the Gurdwaras (Sikh places of worship). Women like Mata Sulkahnee Ji (wife of Guru Nanak Sahib) and Mata Khivi Ji (wife of Guru Angad Dev Ji) were responsible for running the community kitchen and providing food to everyone. Mata Sahib Kaur, the mother of Khalsa, was never seen without work. She would forget her meals for days in serving meals to the needy. She did twenty-four hours service on special occasions. Her motto was hands at work and mind on the Lord. With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. (Ang 1376) Guru Sahib condemned purdah or burka, the wearing of the veil, and female infanticide. Wearing of veil is popular among Muslims, Hindus and Christians and women are forced to cover themselves more than men. Gurbani states that one should only wear those clothes which do not distress the mind or the body. Guru Sahib refused a woman from entering the sangat until she had removed her veil. According to Sikhi, true veil is shying away from immoral activities and being humble. "Stay, stay, O daughter-in-law - do not cover your face with a veil. In the end, this shall not bring you even half a shell….Your veil shall be true only if you dance and sing the Glorious Praises of the Lord.||3|| Says Kabeer, the soul-bride shall win, only if she passes her life singing the Lord's Praises. ||4||1||34||” (Ang 484) Sikh men and women were blessed with same articles of faith, the five Ks, Kes (hair covered with turban), Kara (an iron bracelet), Kirpan (sword), Kangha (wooden comb) and Kacherra (an under short). Both are required to say the same prayers and live same way of life. Guru Sahib rejected the old tradition of ‘Sati’ (burning of the widow), thus permitting the remarriage of widows and advocated women’s right to life. It was the great influence of Guru Amar Das Ji, third Nanak, that Akbar passed a law abolishing ‘Sati’ practice. They cannot be called satis, who burn themselves with their dead husbands. They can only be called satis, if they bear the shock of separation. They may also be known as satis, who live with character and contentment and always show veneration to their husbands by remembering them. (Ang 787) Women were given an equal status in congregation and place to sit in the same hall as men. Women prayed along with men and had the opportunity to be as close to Guru Sahib as men. Notice in the verse below that both men and women are called “dear sisters” referring to them as “soul-brides” of the “Husband Lord”. Come, my dear sisters and spiritual companions; hug me close in your embrace. Let's join together, and tell stories of our All-powerful Husband Lord. (Ang 17) The marriage ceremony, according to Sikh rites is not ‘Kanyadan’, which assumes that a girl is a piece of property to be given away in charity. It is regarded as Anand Karaj, a ceremony which gives Anand, a state of bliss, because it is a union where two souls meet in perfect harmony. They are not said to be husband and wife, who merely sit together. They alone are called husband and wife, who have one light in two bodies. ||3|| (Ang 788) Guru Sahib redefined celibacy as marriage to one wife and taught that male and female alike need to practice conjugal fidelity. Having one woman as wife he (the Sikh) is a celibate and considers any other's wife as his daughter or a sister. (Bhai Gurdas Ji, Vaar 6) Sikhi teaches that both (husband and wife) are to live a married life, grow spiritually together and work towards achieving salvation. Sikhs are taught to live in their household but at the same time immerse themselves in Waheguru. In other words, Sikhs are taught to live in the world but rise above it mentally and spiritually. Night and day, sing the Kirtan, the Praises of the One Lord. In the midst of your household, remain balanced and unattached. (Ang 281) Becoming householder, man resides in his innate nature (atman). (Bhai Gurdas Ji, Vaar 16) A woman is considered the other half of the man i.e. woman is not only the physical and spiritual companion of her husband but an equal partner of the household. "Woman is one half the complete personality of man, and is entitled to share secular and spiritual knowledge equally." (Bhai Gurdas Ji, Var 5) Sixth Guru Har Gobind Ji, further uplifted the status of women by saying: Daulat guzran, Aurat lman, Puttar nishan.
Money is
my servant, wife is my conscience and children keep the race going. Gurbani declares that a woman can not only tread the spiritual path herself, but also guide others in their spiritual pursuit. “Of all the Vedas' knowledge and all other virtues, it is the woman who can best assist man to the gates of salvation.” (Bhai Gurdas Ji, Var 5) In devotion, Bibi Amro, the daughter of Guru Angad Dev Ji, reigned supreme. It was she who brought Guru Amar Das Ji to the fold of Sikhism who then further solidified the foundations of equality. It is not only in spiritual matters, that a woman enjoys a supreme status. The status of Sikh women in social sphere is equally honorable. Gurbani gives clear guidelines as to the qualities Sikh women must possess in order to lead a healthy and harmonious social life. The following Shabad explains the status of a Gurmukh woman. The bride shows such special devotion, and has such an agreeable disposition… In worship, marriage and in the next world, such a soul-bride looks beautiful... She is the most noble of all the family. She counsels and advises her hope and desire. How blessed is that household, in which she has appeared. O servant Nanak, she passes her time in perfect peace and comfort. (Ang 371) Furthermore, Guru Sahib appointed 146 missionaries to spread the message of Sikhi of which 52 were women and out of 22 Manjis (authorities) established for the preaching of Sikhi, four were women. The steps Guru Sahib took to advocate equality of women revolutionized the tradition of Indian society which gave people sense of pride, equality and they practiced the love of human brotherhood. No longer did the society remain divided on the lines of social and birth reasons. As the women began to partake in social, religious and political affairs, their contribution and worth as equal partners of men became more obvious. |
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