While reciting this poem, the poetess Sapna was expressing her anger and indignation over the disgusting condition of the oppressed women in the present masculine society, at the same time attacking the accepted and established paradigm in Hindu society. Sita, the heroine of Ram Katha, has established herself as an ideal woman in Nepali society and especially in Maithili society. However, Sita is also a tragedy for women. In Mithila, there is a sad saying about her beloved mythical daughter Sita - ‘Sita ka janam viroge gayle, sukh chhadi sukh sapanahu nain bhel.’
The situation of Saraswati, who was abused by Brahma, is even worse. The Saraswati Purana and the Matsya Purana bear witness to this terrible story. While Saraswati was circumambulating her father with her sister and brother, father Brahma was attracted to her appearance and expressed his desire to have intercourse with her. All attempts to stop him from committing this crime were in vain.
Saraswati ran in all directions to protect and hide her 'Asmita', but the five-faced Brahma opened the eyes of all four heads and left to search for her. Then she went to the sky and hid. Brahma opened the eyes of the fifth head and searched for her from there.
There is another interesting judicial context in this story: Shiva, enraged by this evil deed of Brahma, cut off his fifth head as a punishment and stopped worshipping him. No matter how many crimes the Brahmins committed during the Rana period, carrying a piglet on its back is considered to be the greatest punishment for them. Who will oppose this system of justice? After Devadhideva Mahadev established the definition of justice!
Amazing! These mythological and epic contexts, created at least two thousand years ago, feel like contemporary stories. Like an event happening in our society. We are in the same tradition of divine justice and then the public prosecutor of the victim's side is accused of raping Krishna Giri alias Siddhababa of Chatradham without any argument. The fact that Siddhababa has stated that he has never had sexual intercourse is ignored as 'voluntary surrender of the body'. However, the situation clearly shows that the victim was called for initiation by calling a messenger and was raped.
In another call record, Siddharth Baba's apology for his mistake and saying that it will not happen again seems to have confirmed his misdeeds. Even if the victim is said to have voluntarily surrendered her body, by surrendering to this Guru, the state of psychological hypnosis merged into virtue, salvation and God is definitely established! And sexual intercourse in a state of unconsciousness is rape! However, technical legal decision makers may not see this.
For this, a masculine conscience-free human vision is needed. But who will speak? This is also the same as Shiva did justice in the case of Brahma, masculine justice. Just as the gods of those thousands of years ago are still installed in the temple, so Siddhababa is going to please the devotees again by preaching Vairag in Chatradham. Because our society is still a greedy society.
The rapists and murderers of Bhagarathi and Nirmala have been found to be evidence of administrative incompetence which has not been found so far. In our society, these mythical and epic husbands and fathers are still established as characters and heroes of social ideals. Why are the temples of these masculine symbols of deities, traditions and thoughts established in the society and social mind as the holiest place?
It is easy for modern thinking and highly educated women's rights activists to express their outrage against these ancient symbols and irrational masculine justice. However, the situation is not easy in the village called the soul of Nepal.
The stories of Nirmala and Bhagarathi are only visible stories, otherwise such misdeeds happen every day in Nepali society and in many of these villages deception, force, and calls are combined, involving priests, administration and society. Sapna is a disciple of the Maithili-speaking community of Tarai-Madhes. He should also know that there is not one Siddhababa in Chatradham, there are such Siddhababas in almost all temples. The monks and priests of Vairagikuti, who are disgusted with women and sexual intercourse, are openly having illegitimate wives. However, he is still revered. Governments, ministers, administrators, and even judges visit such temples and receive blessings from these monks and priests.
As a result of this backward consciousness of the society, even the parties and leaders who call themselves materialists and Marxists in the name of building a vote bank in electoral politics seem to be engaged in restoring these symbols like the masculine Ram, Krishna, Shiva and Brahma.
Taking a proud photo in front of the idols of Dhipi, Ram and Sita of Ayodhya in our Prime Minister KP Sharma Oli's Parsa, and worshipping Pashupati is just a ploy to win over the devout society to their side for an electoral majority. This is not just a matter of Oli, almost everyone is naked in the bathroom of this parliamentary politics. Again, this situation is not limited to any one religion, but all religions are dominated by such masculine symbols, thoughts and social consciousness.
There are many challenges on the path to rational liberation from this masculine thinking and sociality. The first is the neo-liberal thinking in the women's rights movement, which seeks to present the old masculine gods in a timely manner, and the second is the consumerist market model world beauties and sporting icons in the rights movement, They promote luxury and try to replace the old masculine god with a new modern myth.
In this new endeavour, cars and motorcycles are also presented in such a way, as if it is a young woman who arouses the lust of a head! The construction of this distorted mentality in the name of women's freedom creates a new myth of masculine mentality.
Another challenge of the women's rights movement is the rich and luxurious lifestyle of ideologically active women leaders, which creates an unfamiliar situation among the women community, whose lifestyles are normal and destitute, trapped in the clutches of traditional patriarchal exploitation and oppression.
Similarly, one of the challenges within the women's rights movement is to develop as an instrument of economic instinct run by a foreign NGO rather than an ideological struggle for social change. It is only natural that the leaders of such rights-seeking movements, which are becoming a means of economic gain, should avoid risks and be content with agreements and reforms.
Not a single Siddhababa in Chatradham, but almost all temples have such Siddhababas. The monks and priests of Vairagikuti, who show disgust with women and intercourse, have openly had illegitimate wives, but they are still worshipped.
In the midst of this overall challenge, the tragedy is the neglect of the ideological symbol of rebellion in society. The problem is that even the leaders of the women's movement seem indifferent to the establishment of these rebellious symbols or want to avoid taking such a risk. There are many glorious personal and social examples of women's empowerment in our history.
Women characters who do not deviate from their ideology no matter what kind of torture they endure in the political movement, women warriors who liberate not only themselves but also their male friends by digging tunnels in prisons, women who bravely climbed Mt. Everest, women liberation fighters Facts, demands and ideological women's struggles are the symbols of modern women's power and beauty. But, all these are neglected. However, the direction of our community thinking is opposite.
The use of these symbols of the contemporary female sun has the potential to destroy the ancient lands of masculinity. But, for this, the direction of thinking has to be changed and it is also necessary. The ego challenge of women's liberation is the feminism of single thinking as an alternative to men. This is to look at a man with hostility. The right approach is a state of equality between men and women.
Of course, the majority of women, traditionally cut off from most meaningful work in the division of labor, are secondarily neglected at all levels, socially, politically and culturally. The agitation in favor of Bhagarathi and Nirmala is a must. However, such efforts need to be conducted as a long-term, well-planned mission rather than an emotional one.
Incidents of rape, torture, oppression, harassment and neglect will not be stopped until the society is finally created with equal status and opportunities for men and women. For this, it is necessary to run a politically conscious movement not only in the capital and the city and in the educated class, but also in the rural areas. But, for this, it is necessary for the leader to completely disconnect from the ancient consciousness so that it can be seen and felt.