Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

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A CRITICAL STUDY OF PAUMACARIYAN
when a similar case of 'paradărika' was referred to her by Madhu (105.105-6). Sītā takes great courage in emphasising her self-respect. In course of her discourse with Vajrajangha she abuses Rāma for his improper act of abandoning her when she was quite innocent (uttamakulassa loe na ya evam khattiyassa anusarisaṁ 95.45). At the time of her ordeal Sítā rebukes Rāma on his face by calling him a cruel, low and vulgar person (natthi nithuro anno pāyayapuriso 101.31). After her being proved as chaste Rāma begs her pardon and is ready to accept her but Sitā who had suffered so many ups and downs in life, considers it quite immaterial to reunite with her husband. She gives up the worldly life and joins the ascetic-order for her spiritual emancipation (102.36-46).
Outdoor Activities :- After examining this general position of woman in the society, a survey of their activities outside the house becomes necessary as the true evaluation of their status can be made after seeing as to how far they were free to take part in the outer circle. The PCV throws fairly good light on this aspect. It reveals that they were not debarred from following the pursuits of the highest status whether social or political.
Servants :-She lowest position of woman is inferred from the word 'dasi' (99. 18) alluding that there were slave women who were dependent on their master. Then there are references to maid-servants who were engaged by the noble and well-to do families for the performance of various types of services. The PCV referes to the ladyattendants in general Kirkaranārī 4.60) of Cakravartin Bharata. Cețīs and Dūtīs are found to be attending upon and carrying the orders of princesses, queens and kings. Cetīs are mentioned to be accompanying the princesses to gardens and carrying messages (6. 11; 88.9). The courtezans also employed Cetis (5.33). Uparambhā's love message was conveyed to Rāvana through a Dūtī (12.53). Dūtis also worked as flatterers to please their masters by performing dances and music. On such occasions they are called as Cāțukāris (46. 78-80). Women Dvārapalis are referred to be working as the guards of the palace of Sītā (28. 4). Women were engaged by the royal house for cooking purposes also (Süyāriņi 77. 109).
Artists: — Then there were the independent professional lady musicians, singers and dancers who catered to the amusement of the public. They used to give perormance on some happpy social occasions (36. 39) or marriage-celebrations (106. 16). They are refered to as coquettish girls (vilāsiņījana). They were the persons of high training in the fine arts of amusement.