Andhvishwas Evam Miothya Manyato Ke Nivaran Me Nari Ki Bhumika

Here is a comprehensive summary in English of the provided Jain text, "Andhvishwas evam Miothya Manyato ke Nivaran me Nari ki Bhumika" by Maya Jain:

This Jain text, "The Role of Women in the Eradication of Superstitions and False Beliefs," authored by Maya Jain, emphasizes the inherent equality and rights granted to women within Indian culture, comparing their tolerance to that of the motherland. It highlights women's nature as embodiments of service and compassion, with their eyes reflecting empathy and their presence nurturing life. The text asserts that women have consistently confronted societal challenges, including conflict, peace, revolution, delusion, superstitions, and false beliefs, demonstrating their courage throughout these struggles.

While not a passive force to bear burdens, women are portrayed as resilient beings who endure hardships, absorbing the world's sorrows within their embrace. Caring for a weeping child is depicted as their inherent duty. Women are described as adaptable to any environment, soft-spoken, and deeply religious. The text illustrates this through historical examples of rural women diligently working and then illuminating their homes at night, constantly engaged in nurturing and battling superstitions with new ideas. When women dedicate their lives to service, they transcend the influence of superstitions and false beliefs.

The author points to the ideal of Jainism, exemplified by the daughters of the first Tirthankara, Rishabhanatha (Adinath), Brahmī and Sundarī, who dedicated themselves to societal service, free from rigid dogma. Women's spiritual inclinations, it is stated, are aimed at creating a pure environment in their marital homes, rather than their paternal homes. The text also acknowledges the significant role of mothers of all Tirthankaras, who were of Kshatriya lineage, contributing spiritual strength alongside their warrior dharma. Rajul is presented as an example of a woman who, despite societal concerns, chose a difficult spiritual path, persevering through hardships in pursuit of liberation. Chandana is credited with sparking new awareness in society, and Kundakunda's mother is recognized for fostering his profound spiritual and philosophical development.

The text highlights Mainasundari as a figure who shattered superstitions and false beliefs. Mainasundari, a believer in karma, contrasted with Sursundari, who believed in fate. When Mainasundari was told her marriage was arranged with a leper, she asserted that while parents arrange marriages, a woman's own karma dictates her destiny, and that individuals become gods or beggars through their actions, not by preordained fate. Mainasundari's inherent religiosity aimed to prove that even a king could be unhappy, while the suffering could find solace.

The text acknowledges that in Indian society, women have historically been relegated to roles like slaves, servants, and attendants. However, even in these subordinate positions, their inherent spirit of service and religious devotion persisted.

The author notes the dichotomy within society, where some women are intellectual thinkers while others are deeply entrenched in superstitions. Practices like sorcery, hypnosis, enchantment, and mantra and tantra are prevalent, yet the text dismisses their efficacy with the line: "Jewels, mantras, and tantras abound, but none can save from death."

Drawing from Vedic tradition, the text mentions sixteen women who embraced knowledge and spiritual practice, citing Lopamudra, Ghoshā, and Ghapālā as examples of revered figures who transcended false beliefs to focus on spiritual pursuits. Women from the epics of the Ramayana and Mahabharata are seen as storytellers of their eras. Mirā is presented as a woman who broke societal norms, while figures like Durgavati, Chand Bibi, Tarabai, Ahilyabai, and the Rani of Jhansi are acknowledged for their revolutionary spirit.

A woman's duty is crucial in creating a happy family. The text observes women actively combating superstitions and false beliefs in the post-Buddha and Mahavira eras. Five hundred women, including Buddha's aunt, took initiation and spread the Dharma. Queens like Khema, the wife of Bimbisara, and prominent figures like Bhadra, Kundalsā, Āmrapālī, and Vishākhā took revolutionary steps. Vishākhā and Vasantasenā are noted for guiding society and promoting asceticism and renunciation alongside marital devotion.

Educating a woman is equated to educating a man, a family, and society. The influence of education allows women to break free from superstitions. Without it, women resort to sorcery, amulets, charms, and mantras and tantras, seeking benefits. However, by succumbing to these superstitions, women lose their mental balance and become sources of conflict. The text expresses hope for a healthy society if women today awaken and adopt the convictions of figures like Mainasundari, Chandana, and Anjana.

Despite periods where women were considered inferior, they used their intellect to challenge male dominance. Women have played a vital role in developing the cultural and social landscape, dispelling false beliefs from the global horizon. By embracing ascetic life, women have enhanced their dignity. The author observes a significant number of female monks, nuns, and celibate sisters in Jain monastic orders today, not due to familial or societal hardships, but with the conviction that they can bring about social change in the religious sphere, fostering faith, devotion, and belief in women. The text posits that housewives can eradicate the prevalence of false deities, gurus, and scriptures. It quotes Acharya Jinasen, who over a thousand years ago stated that women are more inclined towards asceticism, vows, and dispelling false beliefs.

Svayamprabha and Vipulamati are mentioned for nurturing religious seeds within their families while upholding their duties as householders. An anecdote from Prakrit texts describes a wife who, despite her father-in-law's advanced age, insists he appears younger, refuting his false beliefs by stating that a person's true age is measured by their spiritual cultivation.

The text provides an example of superstition: a man whose mere sight prevented others from receiving food. When the king, facing starvation, sentenced this man to death, the condemned argued that while his sight caused no harm, the king's sight led to his death.

The author cites a verse from Kamayani: "You have forgotten manhood, O' Moha; there is a certain power of woman. Harmony has become the relation, of right and the rightful." Superstitions are equated with evil customs, bad practices, and negative thoughts, particularly sorcery and tantra. The text questions the benefit derived from such practices when something untoward happens. It suggests that women themselves, through awakening, can eradicate these superficial beliefs.

The text addresses the baseless notions of omens and inauspicious signs. The auspicious dreams of Tirthankara mothers are highlighted for their significance, seen only by virtuous and learned women. Modern women's dreams are considered detached from reality due to a lack of religiosity. Inauspicious signs like a cat crossing one's path or sneezing are prevalent, yet their origin and reason remain unknown, emphasizing the need to abandon these superstitions and for women to lead in their eradication. The dowry system is identified as a major contemporary social ill, leading to the sacrifice of daughters. The lack of religious awakening is cited as a primary cause. Suicide, a heinous crime, is common, and women are seen as capable of preventing such offenses. The text also addresses the prevalence of false beliefs, such as worshipping other deities instead of one's chosen deity during auspicious occasions. It clarifies that while Yakshas, Yakshinis, and Padmavati can be objects of reverence, they are not fit for worship, as Tirthankara images in temples represent detachment.

In conclusion, the text asserts that women can play a significant role in eliminating injustice, immorality, vice, and hypocrisy. This is attributed to their inherent qualities of motherhood, purity, generosity, gentleness, humility, discipline, and respect, which are described as being like precious jewels.