The making of a mother

Although many cultures have defined the essence of motherhood, Indian history, tradition and even myth have revered and respected her many avatars

BY USHA ARVIND

Unrivalled and unsurpassed by any other human emotion, the maternal instinct is a manifestation of love in it purest form. A mother’s capacity to give, defies quantification. Despite her apparent physical shortcomings, she is the source of life, the nucleus of any family, the central pillar of support, the binding force holding communities together. As a logical derivative, the country of our origin is called the ‘motherland’, the dialect we communicate in, is known as the ‘mother tongue’. Terms such as ‘mother’ earth, ‘mother’ nature, alma ‘mater’ have all become common parlance, and remain so to this day.

The Mother figure is deified in many societies around the world. For Indians, she is the embodiment of selfless sacrifice, compassion and charity (Devi, Stree, Mata, Maa, Amma, Ardhangni, Dharmapatni), she is also Shakti the source of benign power.

As former President Dr S Radhakrishnan said, “The position of women in any society is a true index of its cultural and spiritual level”.

The ancient Vedic saying: Matru devo bhavaa, Pitru devo bhavaa, Athithi devo bhavaa (Mother, father and guest, in that order, are equal to God) therefore, sums up not only the role of women in our society, but our entire philosophy in a nutshell. Respect for women is one of the founding principles of our culture. Not only is one’s own mother to be regarded as equal to God, every girl/woman is regarded as the incarnation of motherhood. The child sets his eyes first on the mother, only later is he/she introduced to the rest of the world. In fact, the motherchild relationship is established much earlier. She is the first guru, nurturing him not only with lifesustaining food but other qualities like good character, basic learning and moral values. She guides him through those crucial formative years. Therefore, the mother possesses the power to change the course of history by properly moulding the mind and character of her children.

In Hindu philosophy, the terms ‘woman’ and ‘mother’ are nearly synonymous. With motherhood, the woman undergoes a spiritual transformation. The wife may and often does demand and take; but the mother feels it her privilege to give and give, never once expecting any return. If woman as wife is socially significant, woman as mother is spiritually glorious.

Karmanyevadhikaara asthe maa phalechu kadhaachana

(Our duty is to give without expecting returns)

The child, it is believed, is indebted to the mother even while in the womb. But Maatru runa (emotional debt to mother) can never be paid back. Likewise, Pitru runa and Guru runa too can never be compensated. In Matru Panchaka, Adi Sankara describes the trouble we cause the mother while in her womb and through the intensity of labour. Even Sankara, the very incarnate of Lord Shiva, rushed to Kerala to perform the final rites for his departed mother. Similarly, Rama and Krishna too held their mothers in reverence. Sita Devi is also worshipped for her numerous sacrifices.

The concept of mother worship dates back to Vedic period and stems from the inherent fact that women in ancient India were bestowed with enormous power and looked upon with awe. Through the years, it has evolved, changing direction as our present day society emerged. But the fundamental attitude has remained more or less the same. The earliest instance is of Aditi, the Deva Mata or mother of gods. Others include Prithvi and Prakriti, both of whom have been closely linked with fertility rituals and are eternal symbols of prosperity. In this context it is easy to understand why the sanctum sanctorum of Hindu temple is known as garba griha

The trinity of Mahalakshmi, Saraswati and Parvati, in turn represent wealth, knowledge and power. Lakshmi is often synonymous Bhoodevi (Bhoomidevi) and Sridevi. On the mortal plane are Kunti, Gandhari, Ahalya. Vasistha’s holy cowKamadhenu is an extension of this very principle of giving.

The Manusmriti (code of ethics) lays down that a woman needs to be treasured, first by her father, then by her husband and finally by her son. According to a modern interpretation, “Just as the crown jewels should not be left unguarded, neither should a woman be left unprotected. No extra burden of earning a living should be placed on women who already bear huge responsibilities in society: childbirth, childcare, domestic well-being and spiritual growth. She is thus the transmitter of culture to her children.”

In a fitting tribute to motherhood in the Mahabharata, Bhishma describes her thus: “The mother is the panacea for all kinds of calamities. There is no shelter, defense or refuge like the mother. There is no one so dear as the mother. For having borne him in her womb, the mother is the son’s dharti. For having been the chief cause of his birth, she is his janani

For having nursed his young limbs, she is called amva (Amma).

For nursing and looking after the son she is called sura. The mother is one’s own body”.

The concept of mother worship dates back to Vedic period and stems from the inherent fact that women in ancient India were bestowed with enormous power and looked upon with awe.

Not only is one’s own mother to be regarded as equal to God, every girl/woman is regarded as the incarnation of motherhood.