Ahimsa Aparigraha Ke Sandarbh Me Nari Ki Bhoomika

Here's a comprehensive summary of the Jain text "Ahimsa Aparigraha ke Sandarbh me Nari ki Bhoomika" by Saroj Jain, focusing on the role of women in relation to the Jain principles of Ahimsa (non-violence) and Aparigraha (non-possession):

The text emphasizes that global peace and harmony can only be established through the proper development of humanity. Women play a crucial role in this development, as they are the primary educators of character and the foundation of a balanced family life. Historically, women have always supported men in the upliftment of their homes, families, societies, and nations. Examples like Mahasati Chandana, Chellana, Rajamati, Mallikakumari, Anjana, and Sita serve as inspirations, guiding men towards virtuous paths. The text asserts that for the protection of character, it is essential for individuals to be non-possessive and non-violent, finding happiness in contentment and compassion. Therefore, women can significantly contribute by preventing men from becoming possessive and cruel.

Aparigraha (Non-possession) and Women's Role:

The fifth vow in Jainism, Aparigraha, is highlighted as crucial. When a householder Jain adheres to the other four vows – Ahimsa, Satya (truth), Asteya (non-stealing), and Brahmacharya (celibacy) – contentment arises in their life, leading to non-possession. The text suggests that women in families should inspire and support men in practicing these four vows, as this is the pathway to becoming non-possessive.

The Problem of Excessive Desire and Materialism:

Excessive and unjustified desires are identified as the primary drivers of possessiveness. The allure of worldly objects creates various desires, leading individuals to acquire them through any means, without regard for ethical considerations. Women are seen as having a significant role in fostering this materialistic drive by influencing men to accumulate wealth for jewelry, furniture, cosmetics, and expensive clothing, often driven by societal comparison and without considering their financial realities. This pressure forces men to resort to unethical means, jeopardizing the entire family. Therefore, women should practice restraint over their own desires and refrain from exerting undue influence on family members.

The story of Kapil Brahmin from the Uttaradhyayana Sutra is cited as an example of how a woman's inspiration can lead to greed, turning a desire for a small amount of gold into an obsession with millions. This underscores the need for women to differentiate between desire and necessity. Lord Mahavir himself referred to Aparigraha as the "vow of limited desires" (Ichha Pariman Vrat).

The Evils of Parigraha (Possession):

Jain scriptures identify possession as the root cause of sinful attachment. The Bhagavati Sutra states that possession is the center of anger, pride, deceit, and greed. The Prashnavyakarana Sutra clarifies that possession leads to violence, falsehood, dishonesty, and indulgence in sensual pleasures. The text points to the current trend of displaying possessions, such as furnishing living rooms with expensive items while neglecting basic needs, and spending excessively on attire, leading to inner emptiness. This display is also blamed for the social ill of dowry, where the lives of brides are jeopardized. Women are urged to take the lead in curbing excessive spending and ostentatious displays, as this would curb the spread of the disease of possession and its associated sins.

Cultivating an Aparigraha Environment:

For an atmosphere of non-possession to flourish, women need to familiarize themselves with the core principles of Jain philosophy and educate other women. Jainism advocates for non-possession, not poverty. Householders can earn a living through legitimate means to support their families and contribute to societal progress. Women have a duty to raise their children to be self-reliant, so that each family member can earn their livelihood through appropriate means, thus reducing the burden on the sole breadwinner to acquire wealth through dishonest methods. Focusing on the future comfort of family generations can sometimes lead to pressure to accumulate wealth. However, if each family member is self-reliant, industrious, and educated, the need for excessive accumulation will diminish.

Consequences of Possession and Women's Role in Mitigation:

The text outlines three major evils stemming from excessive possession:

1. Inequality: Accumulation of wealth in one place leads to the suffering of those who lack it, resulting in problems of poverty, rich-poor disparity, and social hierarchy. Jainism advocates for sacrifice and charity to combat this inequality. Women should actively engage in charitable work and service to the needy without ostentation or pride.
2. Luxury and Addiction: Wealth acquired through improper means is often spent on fulfilling addictions. If family members become addicted due to their involvement with possessive tendencies, it can lead to a loss of respect and dignity for women. Therefore, it is the primary duty of women to inspire family members to remain free from addictions. As the first school for a child, mothers who live a simple life can prevent their children from falling into addiction. The text laments that the past abstemiousness of the Jain community led to its prosperity, and indulgence in wasteful habits could lead to its decline.
3. Cruelty: To fulfill unlimited desires, individuals become blind to their duties and resort to cruelty, including violence against living beings and exploitation of humans, to earn money. The production of poisonous gases and medicines, and the extensive use of cosmetics, are cited as examples of this cruelty. Cruelty is also evident in the spending of money. Cosmetics are widely used by women, and awareness on their part can help stop this cruelty. Women should create awareness against the use of violent cosmetics and prevent men from engaging in businesses that are cruel or violent. The Jain community should only engage in businesses that align with their faith and values, thereby integrating non-violence into their lives by preventing cruelty in business.

Ahimsa in Daily Life and Combating Display:

The establishment of Ahimsa is crucial for world peace. This requires integrating Ahimsa into business and domestic life. In the domestic sphere, women have dominion, and they must themselves be non-violent. This involves refraining from using cruel methods in personal grooming and discouraging others from doing so.

The current major problem is ostentatious display, whether of beauty, lavish wedding decorations, or artificial youth achieved through harmful medicines. This obsession with display has made humans cruel. The "cancer of display" has hollowed out humanity. While cosmetics involve animal violence, the disease of display has led to the deaths of many young brides. The cruelty of violence is visible, but the cruelty of display is hidden within women. Women who avoid harming the smallest creatures also commit psychological violence by taunting their daughters-in-law for not bringing dowry items like decorated cosmetic thalis. Similarly, they exhibit cruel behavior in displays of clothing, jewelry, and furniture. Therefore, women must abstain from both the material violence of cosmetics and the emotional violence of display to reduce global cruelty.

Individual Action and Societal Change:

The text addresses the question of whether individual actions can make a difference. It asserts that good deeds often begin with a few individuals. As the demand and use of cosmetics decrease, their production will also decline. When a bride's qualities and family values are emphasized over dowry displays, the value of such displays will diminish. However, this requires promoting awareness through literature, discussions, and film screenings to foster aversion towards cosmetics. In foreign countries, efforts are being made to show the cruel processes involved in cosmetic production, leading women to discard their products and thousands to adopt vegetarianism after witnessing the cruelty of meat consumption. Non-violent organizations are working to prevent all forms of cruelty. Films like "Silent Screen" are being used to deter women from abortion. If such significant violence can be prevented, there is no reason to allow violence and cruelty in cosmetics. The text questions why Indian women should lag behind their foreign counterparts in adopting non-violence.

The text concludes with a call to action: to make their religious lives meaningful and grant all beings the right to live, women should pledge not to participate in any form of cruelty. The "Sugandh Dashmi" vow during Paryushan symbolizes the abandonment of artificial and violent fragrances that contradict the principle of Ahimsa, thereby enabling the principle of "Live and Let Live" and "Jivas help each other" (Parasparopagraho Jivanam) to be implemented. The author urges women to forgo superficial pleasures and serve humanity, quoting the poet Dinkar: "As long as humanity remains thirsty for ever-new pleasures, it will remain a slave to machines."

Therefore, Jain women who believe in Ahimsa should avoid cosmetics made with violent substances and machines. For beautification, they should use natural products and traditional Indian herbal preparations that are neither violent nor harmful, thus avoiding unnecessary cruelty. Fashion-conscious women should refrain from blindly imitating trends, and instead embrace a simple life with high thoughts, which leaves a lasting impression and upholds Indian culture. By preventing cruelty in domestic life and understanding the true consequences of possession, women can contribute to the establishment of world peace.