Position of Women in Ancient Java

 

Society is the mirror of civilisation if we discuss about a civilisation, must follow the dress, culture, rites and rituals, economical conditions, beautification and equality between men and women or rich and poor. Human is the apex Powerful animal in the world, all things of society or all creation happen around human. When we listen to the word ‘human being,’ as man and women are coming to our mind, the same values of men and women in the world and civilisation will not be running without women.

         In the Sanskrit philosophical text ‘Sāṇkhyakārikā’ the helpful ‘Prakṛti’ helps to undifferentiated indestructible ‘Puruṣa’ without any selfishness.

          “nānābidhairupāyairupakāriṇyanupakāriṇah pumsah ।

          guṇātyaguṇasya satastasyārthamapārthkaṅcha rati ।।”

                                                                      (samkhyakārikā 60)

Now arise a question of what the position of women was in ancient Java. At that time, India became an Indian subcontinent with south East Asian countries and neighbours. I think the position of women in ancient Java was not very bad like Indian women around the world. Although, not find a clear discussion on ancient Javanese women, nevertheless, can say that the Javanese women's position was not much afflicted. In the Stone of Kañjuruha, verse no 6, “limvasya duhitā jajñe pradaputrasya bhūpateḥ uttejanā iti mahiṣi jananīyasya dhīmataḥ”. In the translation of D.C, who mentioned “Limva had a daughter born unto him, the king being gifted with a progeny who became the consort of the wise Jananīya.” By the English translation, the daughter was very valuable in the society, the king mentioned his daughter as a gift, the stone of Kalasan, mentioned to the Ārya-Tārā. Paṇaṃkaraṇa built the Tārā temple for the worship of his preceptors. Some scholars told Tārā is the apotheosis queen of Paṇaṃkaraṇa, this is an example of the position of women in ancient Java. In the Stone of Kayumvungan, the most beloved daughter (Prāmodavarddhaqnī) of Samaratuṇga, who was constructed in the village the everlasting temple of Jina and she adorned with the Royal Master’s nature and virtues but not without womanly excellence and possessing a compassionate heart. In the footnote of the inscription, Prāmodavarddhaqnī would appear to be the eldest issue of the king and Bālaputradeva her younger brother, possibly through a junior queen. 26 no line ‘Pu Palar and his wife gave away savah field (i.e., irrigated fields) in free-hold tenure,’ indicates that the wife had some amount of control over the property. In ancient Java, women also work in the royal palace. In the discussion of the preaching of Guṇavarman, we get that ‘on arrival at Cho-po (Java), Guṇavarman was given hearty reception by the king’s mother.’ At first, the queen's mother was converted to Buddhism, afterwards, she persuaded the king to embrace the same faith. The monk, Guṇavarman, led to the conversion of the king and the royal mother to Buddhism. If a woman was changed her religion easily and persuaded by the king to convert to his religion, we can guess what position women had in their family and society. A copper plate of unknown origin of 829 Śaka, the inscription indicates that the position of women in the society was commendably high. Pu Tabvel, the resident of Guntur under the Vihara at Gurung, was charged in a lawsuit by the pu Gavul (officer) and his wife pu Gallam of the village of Puluvatu. Si Champa, the wife of Pu Tabvel, received money from Sang dharma as debt, this indicates that women could borrow money from their own accounts and probably the debt of the mother could devolve into his son. The wife of the assistants, attended for witnesses and this lawsuit is absolutely decided, in the Hindu law of evidence, women were excluded as a general rule, though they were allowed to appear in special circumstances. In the stone of Timbaban vungkal (Gata), the inscription opens with a salutation to Rudra and Durgā. There was a temple of Goddess Durga and she was very powerful in the society. The image of Śiva Pārvatī and several two images of Pārvatī were discovered.

So, we can decide from the above information that the position of women was very high in ancient Javanese society.