Stri Dharma: How it started

न च वैदिक संस्कारो नानुष्ठानं न दैवतम् | न चासां तु हरौ भक्तिर्योषितां किमु विद्यते ॥ - आग्नेयपुराण

‘For women, there is no Vedic saṃskāra (purificatory rituals as per the Veda-s), no anuṣṭhānam (practice of religious austerities), no devata (worship of a deity), no Hari bhakti (the path of devotion to Hari). What (then) is there for women?’ - Āgneya Purāṇa[1] 

[1] This verse is quoted in Part 3, Chapter 4, of Strī Dharma Paddhatiḥ

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The Strī Dharma Paddhatiḥ emerged in search of answers to the questions asked by several women regarding the adhyātmika sādhanā (spiritual practice) prescribed for women, according to Sanātana Dharma.

‘Should women take to brahmacārya or sanyās, leave their families and join āśram-s, chant Vedic mantra-s, perform hatha yoga, kriya yoga, etc. to progress in the spiritual path?’

‘If women take to these spiritual practices, what about marriage, children and family responsibilities? Do women have to choose one path over the other?’

‘What were the esoteric practices of Lopāmudra, Anasūya, Sītā, Draupadī, Arundhatī, Sāvitrī and other well-known women from the ancient texts that earned them the respect of even the Devatā-s, gave them siddhi-s (special powers) and made their fame spread far and wide?’

Thankfully, the śāstra-s have answered all these questions and more. The answers we have been seeking are neatly compiled from relevant verses about women as given in the Śruti (Veda), Smṛti (Dharmaśāstra), Purāṇa (e.g. Padma Purāṇa) and Itihāsa (e.g. Rāmāyaṇa) texts in the Saṃskṛtam compilation titled ‘Strīdharmapaddhatiḥ’ by Tryambakayajvan. In general, the Dharmaśāstra-s and Gṛhyasūtra-s, which state the rules for domestic rituals and provide the details of day-to-day religious practices, are written in the masculine gender and meant for men, with only a few scattered verses mentioning women. As such, it is not easy to get a complete picture of the prescribed lifestyle, religious practices and spiritual path for women according to the Veda-s and the Śāstra-s. Therefore, a compilation such as the Strīdharmapaddhatiḥ exclusively for women is a priceless treasure.

This book is a complete translation and scientific interpretation of the ‘Strīdharmapaddhatiḥ’ in English and will be referred to as ‘Strī Dharma Paddhatiḥ’ in this work. This book will benefit every person seeking to know the safest and shortest path for a woman’s physical, mental, and emotional well-being as well as spiritual practice. By following the prescriptions of the Strī Dharma Paddhatiḥ, it is said that a woman can have it all: fulfilment of desires in this world and attainment of the highest goal in the next world. This is attested by the enlightened Ṛṣi-s whose instructions have been compiled in this text, the women of ancient Bhārat whose lives were guided by the instructions in this text, and the author of this work. Therefore, the importance of this work cannot be underestimated.

About the original text

This little-known text called Strīdharmapaddhatiḥ (स्त्रीधर्मपद्धतिः) is said to have been compiled in Saṃskṛtam by Paṇḍit Tryambakayajvan in Thanjavur (Tanjore) district of Tamil Nadu and refers to a tradition that was already a few thousand years old in his day. The text does not mention the exact date of its composition but quotes Dharmākūta (1719), a Saṃskṛtam commentary on the Rāmāyaṇa by the same author. The author is said to have died in 1750, so the Strīdharmapaddhatiḥ must have been compiled between 1719 and 1750 CE. In any case, the text predates the 19th-century social reforms instigated by Ram Mohan Roy and enacted by the British and can, therefore, be considered as an incorrupt version of the guidelines for women in Sanātana Dharma before British influence. The original palm-leaf manuscript is preserved at the Saraswathi Mahal Library in Thanjavur (MS No. 18967.B316) and has also been digitised.

The author of the Strīdharmapaddhatiḥ referred to in the manuscript as Tryambakayajvan, was a pupil of Guru Yajñeśa. The author has the title ‘yajvan’, which means one who performs yajña (Vedic fire sacrifice). He was also well-versed in the Veda-s, Smṛti-s, Purāṇa-s, Itihāsa and other sacred texts. One of the versions regarding the author mentions that he was the learned minister & scholar in the court of Śāhaji, the son of the Maratha king Ekoji. Ekoji was the half-brother of the Maratha king Shivāji.

This text was said to have been compiled at the behest of Queen Dīpāmbā, the wife of Ekoji. While Shivāji was ruling the Deccan, Ekoji was in charge of Thanjavur. Dīpāmbā, chief queen and revered queen mother, took it upon herself to commission works of this kind for the revival of Sanātana Dharma.[1] 

The texts from which the content of Strīdharmapaddhatiḥ has been compiled include Manu Smṛti, Yājñavalkya Smṛti, Parāśara Smṛti, Āpastamba Dharmasūtra, Āpastamba Gṛhyasūtra, Gautama Dharmasūtra, Vāsiṣṭa Dharmasūtra, Viṣṇu Dharmasūtra, Bodhāyana Dharmasūtra, Bodhāyana Gṛhyasūtra, Āśvalāyana Dharmasūtra, Kātyāyanā Dharmasūtra, Smṛtimañjarī,  Smṛticandrikā, Nirṇaya Sindhu, and other Dharmaśāstra and Gṛhyasūtra texts. Purāṇa-s such as Mārkaṇḍeya Purāṇa, Śiva Purāṇa, Agni Purāṇa, Āgneya Purāṇa, Padma Purāṇa, Skanda Purāṇa and others, epics such as Rāmāyan and Mahābhārata, a few Āyurveda texts such as Bhāvaprakāśa and Vāgbhaṭa’s Aṣṭāṅga Hṛdayam, and a few verses from the Ṛg Veda and Yajur Veda are also included.

Existing Commentary

An existing work on this text is the book titled ‘The Perfect Wife’ (1989), authored by the American liberal feminist Ms. Julia Leslie. Her work is said to have influenced Hindu studies, gender studies and the study of Hindu law, especially outside India. Ms. Leslie wrote this book while teaching at the Harvard Divinity School (U.S.). Later editions of this book have been sponsored by the faculty at Oxford University (UK), thus indicating its wide interest among academicians in major universities outside India. Praising her acclaimed book, one writer states, “Tryambaka (1665-1750) viewed women as sinful, impure and wicked. As a liberal feminist, Julia obviously found these views ‘bizarre’ but insisted too that ‘there is a real need for understanding. If we wish to argue at all persuasively for change, we must first understand what is going on.’ ”[2]

It is ironic that beginning with the sarcastic title, The Perfect Wife is full of errors in ‘understanding’. For example, she interprets ‘Strīsvabhāva’ as ‘the wicked nature of women’ and ‘Strīdharma’ as ‘the virtuous behaviour of women, or more accurately wives’. With this foundation, she states that in orthodox Hindu thinking, “the physical aspects of being female – menstruation, sexuality, childbirth, and so on - are taboo; women as biological creatures are condemned.”

In addition to the errors in translation, some of her interpretations deeply reflect the hatred and bias against Hindu-s. For example, in interpreting the verse about a woman becoming one-half of her husband, Ms Leslie writes, “This much-extolled oneness does not, however, bear close examination. The Upanishadic Self, like Śiva, continues to identify with his male half, pursuing the female in her various forms for the purpose of sexual intercourse. On the human level, the oneness of the married couple means not the merging of two individuals but the self-effacement of one of them.” Unfortunately, it is this erroneous interpretation of the Strīdharmapaddhatiḥ, which is often used to portray the treatment of Hindu women and influence the minds of young Hindu-s studying in major universities outside India.

However, in true Hindu style, we must thank Ms Leslie (1948-2004), whose erroneous work inspired us to awaken from our slumber to revive this text with the correct understanding and bring to light the original instructions of the Ṛṣi-s.

What does it take to interpret the śāstra-s?

To prevent such erroneous interpretations of important texts from being taken seriously in the future, we must become aware of what it takes to even consider an interpretation of the śāstra as worthy of study. In ancient times, highly learned scholars would compile a ‘bhāṣya’ for important texts. Bhāṣya meant a learned commentary on an original work of recognised merit and scholarship, for which people have a sense of sanctity in their mind. The following verse seems to explain what is meant by a bhāṣya:

सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः। स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः। 

‘A commentary which explains sūtra-s or aphorisms word by word with appropriate pada-s or comments of its own.’

In the ancient days, when scholars and even the general population had the foundational knowledge of the sciences constituting Aparā Vidyā,[3] were aware of or established in the higher reality of Parā Vidyā,[4] and lived according to dharmaśāstra-s, a commentary explaining the words might have sufficed. However, to undertake such a task today, much more than knowledge of Saṃskṛtam as a language is required. Moreover, a commentary alone may not be enough. An interpretation of the verses in a scientific language understandable to the present generation is also necessary.

Śrī Śankarācārya Bhagavatpāda is said to have used pramāṇa-s (proof of knowledge), yukti (logical reasoning) and anubhava (experience) while compiling the bhāṣya-s (commentary) of important texts. While we ordinary humans may not have the same experiences that an enlightened Guru has, at least we should put in the sincere effort to follow the below-mentioned steps before we attempt to interpret the śāstra-s.

1. Faith in the śāstra-s: There must be unflinching faith that the verses in śāstra-s are Veda Vākhyam and, therefore, are sanātana – eternally relevant. It is only through the foundation of such unshakable faith that the deeper meanings of the śāstra-s will emerge through the blessings of the Ṛṣi-s who compiled it. The reason the śāstra-s cannot be invalid even though times have changed is because the rules in the śāstra-s are not man-made social constructs based on individual opinions, personal ideologies and world-views, as is the case with Western philosophical ideas. The rules in the śāstra-s are based on biological realities taken into consideration to help individuals born with specific qualities find the easiest path to finish their karma in the given birth and move forward in the journey towards mokṣa.  

2. Guru anugraha - To correctly understand the śāstra-s, there should be blessings and guidance from a spiritually enlightened Guru. Through the personalised guidance of a realised Guru, we ordinary humans will be able to get past saṃskāra-s (mental impressions) and vāsana-s (habitual patterns) that we are born with, learn to restrain the indriya-s (sense organs), and unlearn socially conditioned narratives that we may have subconsciously absorbed. Without such inner cleansing, we might not attain the needed neutrality and quietness of mind to decipher the śāstra injunctions without bias.

Further, only through a Guru’s blessings can we experience subtle dimensions which will enable us to know the śāstra-s at a level beyond the ordinary senses. Given that most of the śāstra rules have reasons that are said to be adṛṣta (not known through ordinary sense perception), they cannot be comprehended without becoming subtle enough to experience that which cannot be seen, touched, heard, smelt or tasted. The knowledge of the sūkṣma śarīra (subtle anatomy) and the direct experience of nāḍi-s, pañcaprāṇa-s, marma-s and cakra-s is fundamental to comprehending the śāstra-s, and can only happen through the Guru’s anugraha.

3. Bhāratiya Jñāna Parampara - One must have at least a fundamental knowledge of the ancient sciences of Bhārat which includes the knowledge of the sūkṣma śarīra (subtle anatomy) as given in texts of Āyurveda and Tantra to understand the subtle anatomy comprising pañcamahābhūta-s, tridoṣas-s, saptadhātu-s, nādi-s, pañcaprāṇa-s, cakra-s, marma-s, and also the fundamentals of other forms of vidyā such as Jyotiṣa and Vāstu śāstra. At the same time, one’s foundation of jñāna must be firmly established through the correct understanding and use of pramāṇa-s (proof of knowledge) as given in the Darśana-s.[5] 

The usual trend is to approach dharmaśāstra-s from the historical, sociological or anthropological perspective. However, we will need the knowledge of ancient vidyā-s and darśana-s to correctly decipher the more profound meanings.

4. Bhāratīya Saṃskṛti —Becoming acquainted with Bhāratīya Saṃskṛti by following the cultural practices in one’s ancestral lineage goes a long way in grounding the information in experience while we attempt to interpret the śāstra-s. This is especially relevant when it comes to practices pertaining to women, as most of them are handed down orally from generation to generation. This is perhaps the reason why in Āpastamba Dharmasūtra, the last verse says that whatever is not taught in this text should be learnt from women and the śūdra varṇa.[6]  

5. Saṃskṛtam – It certainly helps to have the ability to read and understand Saṃskṛtam. If not, one can always take the help of someone who is well-versed in Saṃskṛtam to translate the verses or refer to existing translations as done in this book. However, we should bear in mind that the superficial knowledge of Saṃskṛtam as a language alone and without the above points, may not be enough to understand the profound science behind the rules in the śāstra-s. It is often only the subtle experience of the phenomena that help us decipher what the language of the Ṛṣi-s is attempting to convey.  

6. Modern science—It is for good reason that quantum physicists such as Werner Heisenberg and Erwin Schrodinger and well-known scientists such as Neils Bohr, Robert Oppenheimer and Nikola Tesla spoke about the Vedas and Upaniṣad as revealing advanced sciences. Therefore, to present the śāstra-s in the language of modern science, we have to be acquainted with theories of modern science, including quantum physics and quantum biology.

   
   

This preparatory work is probably the minimum required effort that any future interpreter or commentator of a text such as the Strīdharmapaddhatiḥ should undertake to be relevant for the present times and yet not deviate from the thought process of the śāstra-s. 

However, all these steps, though important, are only preparatory. The deeper knowledge of the śāstra-s is such that it remains hidden when we approach it with a sense of doership, but it suddenly and spontaneously reveals itself when we surrender to the Divine and ask for guidance. In that state alone, can the śāstra-s be decoded as far as the Divine Mother permits.

श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 39||

‘Those whose faith is deep and who have practised controlling their mind and senses, attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.’ – Bhagavad Gīta 4.39

[1] Leslie, Julia. The Perfect Wife.

[2] Price, Katie. “Julia Leslie: liberal feminist whose work influenced Hindu Studies, gender studies and the study of Hindu Law”, SOAS University of London. www.blogs.soas.ac.uk

[3] Aparā Vidyā is the practical knowledge of Āyurveda, Jyotiṣa śāstra, Vāstu śāstra, Āgama śāstra, etc. which guides the common man in day-to-day life and activities.

[4] Parā Vidyā is the abstract jñāna contained in the Veda-s and Upaniṣad-s which can be known only through experience by the blessings and guidance of enlightened Guru-s. The highest goal of Parā Vidyā is to be able to experience everything and everyone as one’s own inner Self.

[5] Darśana (दर्शन) literally means “the act of seeing or viewing”. It also means “a philosophical system” and comprises six of the most important philosophical treatises named Ṣaṭ Darśana, which includes Sāṃkhya, Yoga, Nyāya, Vaiśeṣika, Mīmāṃsā and Vedānta.

[6] Āpastamba Dharmasūtra Praśna 2, Paṭala 11, Khaṇḍa 29, verse 15.