Samipya 1991 Vol 08 Ank 01 02

SR No.: 535779
Original Sutra Author: N/A
Author: Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan
Publication Year: 1991
Total Pages: 134
Language: Gujarati
Classification: Magazine, India_Samipya, & India
File Size: 80 MB

Page 102

In a letter to Manibahen Patel Gandhiji explained the position of a 'brahmachari" and a 'brahmacharint'. He exhorted her to be brave and happy. Further, he explained her the position of a 'kumarika' an unmarried girl, a virgin.13 If it was possible, he further added, that he would even be prepared to attempt to prevent the girls from being forcibly unmarried, and rather keep them unmarried. (Hun to Marun chale to chhokarione paranе kumarika rakhu, Parne paranavanı kriya karväni faraj mane chhokario pāde chhe."). He favoured celibacy (brahmcharya) for the girls,13
Gandhiji stated that today nobody was ready to have faith in the power of celibacy of an Indian woman. He expected that the example of the 'kumarikas' of the Ashram would bring back such faith.14 In a letter to Premabahen, Gandhiji further elucidated these ideas. He writes:
"For the girls the ideal is Akhand Brahmcharya x xxx but a girl who is a 'brahmcharint', should have knowledge for the child rearing, she will not be considered a 'brahmcharint' if she stays in a cave."A kumarika integrates herself with the whole world. She becomes a mother of the universe. Inspite of the fact that we may not find such a 'kumarika', but the ideal is this."15
Gandhiji here presented the ideal of Jagat-Janani, world motherhood to a woman. Such a woman may realise the dream to materialise the idea of 'Vasudhaiv kutumbakam' that the whole universe is a family. Many such ideas are expressed in the letters written to these women, showing Gandhiji's commitments to the cause of the spiritualization of a woman's personality. He extended this commitment to this practical activities in the national freedom movement, satyagrahas, social organizations and institutions like Sabarmati Harijan Ashram Textile Labour Association (T.L.A. Where he supported the woman-leadership of Ansuya Sarabhai), Jyotisangh, Vikasgruha and other related bodies.
The point that may be emphasised is that as far as this aspect of spiritual development of the movement is concerned these woman actively participated in the various activities of the national freedom struggle and played note-worthy role. These women really tried their level best to give a spiritual dimension to the freedom struggle. In a sense these women inspite of their limitations tried to give response to the experiment to spiritualise one's personality or to have integration of malefemale consciousness in a human personality and to some extent tread the path of progress.
II
The second aspect is that some of the women directly or indirectly played note worthy role in the field of social-development.16 There were many noted and unnoted women who played their role in the field but here in this paper six women are selected for the study. Their names and other details are as follows.
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[Sampуa: April, '91-March, 1992