Jain Agamo Me Nari

Here's a comprehensive summary in English of the provided Jain text, "Jain Agamo me Nari" by Dr. Vijay Kumar Sharma:

This essay explores the multifaceted portrayal of women in Jain Agamas (sacred scriptures). It begins by contextualizing the emergence of the Agamas within the turbulent 6th century BCE, a period of religious and social upheaval in India, akin to the rise of Buddhism. Both Lord Buddha and Lord Mahavir emerged during this era, seeking liberation from suffering and advocating for a path of renunciation and social equality. The text notes the striking similarities between Jain Agamas and Buddhist Tipitaka, not just in subject matter but also in narratives and vocabulary, suggesting a common intellectual and cultural milieu.

The Agamas, compiled from Lord Mahavir's teachings, represent a vast body of literature spanning roughly a thousand years (5th century BCE to 5th century CE). Due to their aphoristic and complex style, they were later elaborated upon with commentaries and stories to make them accessible. The author emphasizes that these Agamas serve as a mirror to the contemporary Indian society, reflecting its cultural and social aspects.

The central focus of the essay is the depiction of women in these scriptures. The author asserts that Jain Agamas, to a significant extent, echo the views on women found in texts like the Manusmriti. A predominant theme is the portrayal of women as inherently dependent and lacking independence. This is exemplified by the verse: "A woman is subject to her father in childhood, to her husband in youth, and to her son in widowhood. She never has independence." This sentiment is considered representative of the Agamic understanding of women's status.

The Agamas frequently characterize women with negative attributes, labeling them as treacherous, ungrateful, deceitful, and untrustworthy. Consequently, there are clear directives for strict control over them. The text draws parallels with similar sentiments expressed by Tulsidas in the Ramcharitmanas, portraying women as embodiments of deceit and vice.

The essay cites a story from the Brihatkalpa Bhashya where a man punishes his four wives, highlighting the potential for their mistreatment. Another significant passage from Bhavadeva Suri's Parshvanath Charitra describes women as unfathomable, inherently imbalanced, speaking pleasingly but deceitfully, a source of immense sorrow, a destroyer of strength, and a nest of enmity. Women are equated with adversaries to men, with the very word "Nari" being interpreted as "Nara-ari" (enemy of man). The text also delves into various etymologies of feminine terms like "pramada," "mahila," "rama," "angana," "lalana," "yoshit," and "vanita," which often highlight their capacity to allure and enchant men, leading to attachment, confusion, and conflict.

The essay notes that women are often discouraged from studying certain texts, such as the Drishtivada Sutra, Mahapariksha Sutra, and Arunopata Sutra, due to their supposed weakness, susceptibility to ego, and fickle nature, rendering them incapable of grasping the profound knowledge within. The text also points out the stricter disciplinary rules for nuns (bhikshunis) compared to monks (bhikshus) in both Jainism and Buddhism, illustrated by instances where a junior monk can be an elder to a senior nun.

The Agamas also link women to numerous conflicts and wars, citing examples of prominent female figures like Sita, Draupadi, Rukmini, and others, whose relationships and actions are depicted as instigating disputes.

However, the essay also acknowledges that the Agamas do not solely present a negative view of women. It highlights the presence of commendatory verses that are generally not aligned with the prevailing negative stereotypes. The author suggests that these negative portrayals might have been an attempt to protect ascetics from the allure of women's beauty and sensuality, framing it as a necessary "denunciation" to foster renunciation.

The text then contrasts this with the views of Varahamihira, who in his Brihat Samhita, critiques the negative portrayal of women in the Agamas. Varahamihira argues that the flaws attributed to women are also present in men, but women strive to overcome them, while men are indifferent. He questions who is more affected by lust, men who remarry in old age or women who maintain chastity after early widowhood. He points to women's gratitude towards their deceased husbands and their practice of Sati (immolation) as evidence of their sincerity in love, questioning the genuineness of male affection.

The essay also highlights positive depictions of women in the Agamas, such as those who remained devoted to their husbands, gave birth to great souls (like Tirthankaras), and exhibited virtues like chastity and protection of family. Examples include Mallikumari being revered as a Tirthankara, and the story of Rajamati, who renounced worldly life after being inspired by Arishtanemi, and later demonstrated her moral fortitude when tested by Rathnemi.

Based on these contrasting views, the author concludes that the negative portrayals of women in the Agamas were likely a response to the social context and an attempt to generate detachment among ascetics rather than a reflection of the authors' personal opinions. The text emphasizes that womanhood itself is not presented as an impediment to achieving the ultimate spiritual goal (Kevalya). Numerous examples of women who attained liberation after renouncing the world, such as Brahmi, Sundari, Chandana, and Mrigavati, are cited, with Chandana holding a particularly esteemed position as an Acharya.

The essay then delves into the institution of marriage as depicted in the Agamas, drawing parallels with Hindu traditions where marriage holds significant importance for societal order and continuation of lineage. While Vedic texts suggest a more mature age for marriage and the wife's elevated status, the Agamas do not provide a fixed age for marriage but allude to the consequences of a girl reaching puberty without being married. The text discusses various types of marriage mentioned in the Agamas, largely emphasizing endogamy (marriage within the same caste or social group), although exceptions are noted where inter-caste marriages occurred. Polygamy was also prevalent. The practice of paying a bride price (shulka) is described, with some instances of dowry also mentioned, though the essay notes that the "vibhishika" (horror) of dowry was not as prevalent as in modern times.

The essay also touches upon the institution of "Ganikas" (courtesans), describing their ancient origins and their respected position in society according to some texts and authorities like Kautilya and Vatsyayana. Ganikas were often educated, accomplished in arts, and held a distinct social status, sometimes even being celebrated as "nagarashobhini" (adorners of the city). The text highlights their refined status, contrasting it with modern societal perceptions.

The Sadhu Sangha (order of nuns) is presented as a significant part of Lord Mahavir's four-fold sangha, requiring a disciplined and controlled life. While protected and governed by specific rules, the text also acknowledges instances of misconduct, pregnancy, and abduction of nuns, citing examples from both Jain and Buddhist literature. The role of nuns as messengers and their involvement in advising people on dharma and even in love affairs is also mentioned.

In conclusion, the essay states that the position of women in ancient Indian society, as reflected in the Agamas, varied over time. While there are instances of severe criticism and negative labeling of women, there are also commendatory descriptions. The author argues that the primary intention behind the negative portrayals was to create a sense of aversion towards women among ascetics to help them focus on their spiritual quest. The essay concludes by stating that the portrayal of women in the Agamas offers valuable lessons for contemporary Indian society, which is increasingly influenced by Western materialism and straying from its traditional values. It laments the current state where women are often devalued and urges a return to the respect and equality that women once held, emphasizing their foundational role in creation and societal well-being. The essay ends by referencing Lord Buddha's teachings on the Vajjis and their respect for women, highlighting the progressive ethos of the Sramanic tradition towards women.