Jain Agam Sahitya Me Nari Ka Swarup

Here is a comprehensive summary of the Jain text "Jain Agam Sahitya me Nari ka Swarup" by Mahasati Shri Uditprabha 'Usha':

The book, "Jain Agam Sahitya me Nari ka Swarup" (The Form of Women in Jain Agamic Literature), authored by Mahasati Shri Uditprabha 'Usha', explores the multifaceted and revered portrayal of women within the sacred Jain scriptures. It highlights that in Jainism, women are not merely viewed externally but are primarily valued for their inner beauty, strength, and spiritual potential.

The text begins by quoting Maharishi Raman, who defines woman as the "Mahaprakriti" – the great nature that nurtures character for husbands, affection for children, chastity for society, compassion for the world, and mercy for all living beings. She is depicted as an embodiment of penance, renunciation, love, and compassion, comparable to a flowing river that overcomes obstacles and brings welfare to distant souls. Her tolerance is likened to the Earth, her contemplation to the sky, and her capacity to absorb and purify impurities to the ocean.

Women are further described as lighthouses guiding lost souls, possessing a life that contains the dust of worldly paths, the sandalwood of detachment, and the vibrant colors of attachment. She can transform into Durga, igniting the fire of revolution, or into Lakshmi, showering blessings of compassion. The term "Nari" (woman) is etymologically linked to "Na + Ari" meaning "one who is not an enemy," emphasizing her nurturing and unifying nature. The text asserts that calling her "Jaganmata" (Mother of the World) is not an exaggeration.

The book asserts that India has historically accorded a dignified place to women, citing the Sanskrit verse: "Yatra naryastu pujyante, ramante tatra Devatah" (Where women are honored, there deities reside). This reverence underscores the belief that women are central to the world's well-being. Poets compare women to fragrant garlands, acknowledging her paramount importance as a mother, a source of affection and inspiration as a sister, and a partner in all aspects of life as a wife. She is also likened to a vast ocean holding countless pearls of thought.

Jain scholars recognized and articulated the significance of women. The Agamic literature is filled with exemplary tales and glorious narratives of women. Jainism assesses women based on their internal qualities rather than external circumstances, praising their intense penance, boundless renunciation, unparalleled courage, devoted service, chastity, beauty, sensitivity, and the divine impact of their forbearance. They are honored for realizing and embodying the immense life force within.

A significant aspect highlighted is that women in Jain history reached the pinnacle of spiritual development even before men. The example of Marudevi, mother of the first Tirthankara Rishabhanatha, is cited. While seated, she attained Kaivalya Gnan (omniscience) and Siddha Gati (liberation), demonstrating the potential for profound spiritual attainment.

The text emphasizes that Jainism, by accepting Mallinath as a female Tirthankara according to the Shvetambara tradition, declared that women are equally eligible for the highest spiritual state. This debunks misconceptions about women's spiritual capabilities, as embodied by Marudevi and the Tirthankaras.

Brahmī and Sundarī, daughters of Lord Rishabhanatha, are recognized as the first teachers of humanity. They are depicted as beacons of light in the early stages of human civilization, credited with establishing the knowledge of alphabets (Brahmī) and mathematics (Sundarī). They lived as lifelong celibates, contributing significantly to the intellectual development of humankind, setting aside worldly attractions. They were also proficient in the sixty-four arts established by Lord Rishabhanatha for the upliftment of women.

The text asserts that women are the first teachers of the world, guiding the "child" of the universe not just in walking but also in learning to rise after falling. Brahmī and Sundarī are credited with pacifying the pride of Bahubali, brother of Lord Rishabhanatha, through their gentle but firm teachings, guiding him towards the righteous path. Their words, "Vira, come down from your elephant; you cannot attain omniscience while riding an elephant," opened his inner doors and dispelled his ego.

The Upasarga Dhara Sutra and Dashavaikalika Sutra narrate the unwavering resolve and divine character of Rajamati. Though betrothed to Arishtanemi, she was abandoned at the wedding altar. Instead of breaking, she renounced royal life and embraced asceticism. Her devotion and strength amazed even the desolate valleys of Raivatachal. Even when faced with the temptation of Ratnanemi, who had deviated from the spiritual path, Rajamati's purity and teachings helped him regain his resolve. Her steadfastness is described as being so powerful that Lord Mahavir himself stated that Ratnanemi was brought back to the righteous path by Rajamati's teachings, just as a rogue elephant is controlled by a goad.

The dignity of women remained intact in Jain culture from the time of Adinatha to Mahavir. Lord Mahavir further elevated women's status by establishing the order of Sadhvis (nuns) and Shravikas (laywomen) alongside monks and laymen, following the tradition of Chandanalata. Women achieved new heights in spiritual practice, and their numbers often surpassed men, proving their equality in spiritual pursuits. The text notes that in Lord Mahavir's fourfold community, there were 36,000 Sadhvis, and 318,000 Shravikas, with Chandanalata leading a vast order of 36,000 Aryas.

Chandanalata is presented as a symbol in Jain literature, who, freed from the chains of slavery by Lord Mahavir's compassion, decorated the spiritual path with her asceticism. Her story is a testament to the incredible courage of Indian women in overcoming the oceans of struggle. Scholars considered Chandanalata equal to Gandhar Gautama in spiritual guidance. The Kalpa Sutra states that while 700 monks attained omniscience and liberation, 1400 nuns achieved liberation under Chandanalata's leadership, highlighting the purity, strength, and capability of her leadership, which was rooted in Lord Mahavir's wisdom and teachings.

Lord Mahavir recognized the divine qualities within women and played a crucial role in establishing their dignity. His teachings offered "nectar drops" for women, opening new avenues for their spiritual, social, and educational development.

The text quotes Sadhvi Shri Suyasha, stating that women are neither prone to sudden rebellion nor can they remain oppressed; they possess an innate self-respect that cannot be defined in a singular way. Women are the creators of new revolutions, the "Abhinav Brahmāṇī", constantly reinventing themselves at every turn of life.

Jain leaders have refuted those who mocked women by calling them weak or captive. A poet is quoted: "Soft, not weak, you are the name of power, O woman; You give life to all; even death is defeated by you." The text criticizes those who belittled women, comparing them to objects to be beaten, or calling them a root of discord. They failed to see the radiant aspect of womanhood, her role not as a flame of war but as a shower of divine power, a ray of light in darkness. Through their intelligence, cleverness, and self-confidence, women have guided lost souls, showing them the path of righteousness.

Jainism has also acknowledged women's social significance, granting them equal importance to men in the social sphere. Not only ascetics but also laywomen have made significant progress. Prominent lay devotees like Sulasā, Revati, Jayanti, and Mrigavatī were respected in Mahavir's Samavasarana (preaching assembly) alongside men.

According to the Bhagavati Sutra, Princess Jayanti engaged in profound philosophical and religious discussions with Lord Mahavir. Koshā, a courtesan, guided a monk towards the right path from her residence. In the Uttaraadhyayana Sutra, Queen Kamalavati is an ideal laywoman who guided King Ishukara. Queen Chelana led her violence-prone husband, King Shrenika, towards the path of ahimsa (non-violence). The unwavering faith and alertness of laywoman Sulasā are remarkable. Ambada tested her in various ways, even assuming the forms of Brahma, Vishnu, Mahesh, and Tirthankaras, but failed to sway her. Sulasā's devotion inspires reverence. Revati's devotion surpassed even that of the gods.

In conclusion, the text asserts that women are like a crown of penance and divine beauty on the head of Jain philosophy. Their gentleness hides the firmness of the Himalayas and the profundity of the ocean. The lives of great saints like Sita, Anjana, Draupadi, Kausalya, and Subhadra are glorious examples of Aryan culture. Their renunciation, tolerance, and diverse ideals can be considered divine attainments that will never be diminished by the storms of time. The varied narratives of women in Jain Agamas are like small lamp flames that will continue to spread rays of light for eons, shining in the divine treasury of memory. This light is especially relevant today, as women continue to struggle against various adversities. The text suggests that by remembering the luminous tradition of Jain nuns and ideal laywomen, the future can become not only gentler than flowers but also possess the steadfastness of the Himalayas.