Jain Dharm Ko Jain Dharm Bananeme Mahilao Ka Yogadan

This Jain text, titled "Jain Dharm ko Jain Dharm Bananeme Mahilao ka Yogadan" (The Contribution of Women in Making Jainism a People's Religion) by Priyadarshanaji Sadhvi, highlights the significant and often unsung role of women in the development and propagation of Jainism.

The author argues that Jainism accords women the same status and opportunities as men, a principle upheld from the first Tirthankar, Rishabhdev, to the last, Mahavir Vardhaman. The text emphasizes that historically, women have often surpassed men in various virtues such as education, self-control (sanyam), observance of vows (vratapalana), protection of chastity (sati-raksha), service (seva), tolerance (sahanshilta), and self-sacrifice (swartha tyaga). Tolerance, modesty, and service are presented as innate qualities of women, while other strengths are shaped by upbringing and circumstances. The practice of "Jauhar" (mass self-immolation by women to protect their honor) is cited as a testament to the exceptional chastity of Indian women.

The text then delves into specific historical and mythological examples of influential women in Jainism:

• Brahmi and Sundari: The daughters of Lord Rishabhdev are presented as embodiments of knowledge, character, and renunciation. Brahmi embraced the ascetic path upon Rishabhdev's enlightenment. Sundari, despite being sought by Emperor Bharat, remained steadfast in her resolve to follow her father's path, enduring immense austerity. Her resilience ultimately led Bharat to grant her permission to become a nun.
• Kumari Malli: She is mentioned as having attained the supreme status of a Tirthankar, underscoring the potential for women to reach the highest spiritual levels.
• Rajimati: Revered as a paragon of chastity and devotion, Rajimati's life, as recorded in scriptures, is celebrated for her ability to guide Rathnemi back to the path of righteousness. When she observed Rathnemi wavering under the influence of worldly desires, she used her pure teachings to pacify him, demonstrating extraordinary control and spiritual prowess.
• Chandanbala: Born into royalty, Chandanbala became an orphan and endured immense hardship, including being sold in the marketplace, after witnessing her mother's sacrifice to protect her chastity. Despite these trials, she displayed remarkable fortitude. The text highlights the subjugated position of women in that era, where they were often treated as mere commodities. Chandanbala, having experienced this firsthand, dedicated herself to the upliftment of womankind by joining Lord Mahavir's monastic order. She became a leader among the nuns, inspiring many royal women and wealthy individuals to renounce their worldly comforts and embrace the path of austerity and spiritual pursuit. The text describes how these women, accustomed to luxury, endured hardships like heat, cold, hunger, thirst, and disrespect through intense penance to overcome karmic impurities and attain self-realization. They traversed villages and towns, living on alms to spread Lord Mahavir's teachings.
• Shravikas like Jayanti, Revati, and Sulasa: These prominent lay followers are recognized for their profound intellect, unwavering faith, and devotion, as detailed in the Bhagavati Sutra. Jayanti's incisive questions to Lord Mahavir and Revati's exceptional devotion are highlighted. Sulasa's steadfastness is particularly admired, as she remained unaffected by tests posed by figures like Ambad, who even impersonated deities like Brahma, Vishnu, and Mahesh.

The author posits that the awakening of women was a direct consequence of Lord Mahavir's revolutionary teachings, which challenged the prevailing Vedic traditions characterized by casteism, ritualistic violence, exclusion of women and Shudras from religious study, and restrictions on their spiritual practices. Lord Mahavir declared the equality of all souls, stating that caste is determined by deeds, not birth, that ritualistic violence leads to hell, and that everyone, regardless of gender or social status, has the right to pursue religion, study scriptures, and attain liberation. He established a monastic order inclusive of all, noting a significant presence of women (36,000 nuns compared to 14,000 monks) and lay followers (318,000 laywomen compared to 156,000 laymen). The text concludes by stating that these women, often considered "weak," were in fact embodiments of divine feminine power, contributing immensely to the glory of India.

The text also pays tribute to contemporary prominent nuns of the Khartargachh sect, including Punyashriji, Swarnashriji, Gyanshriji, and Vichakshansriji, for their dedication to penance, austerity, and the propagation of Jain teachings. It specifically praises Pujya Pravartini Shri Sajjanashriji Maharaj Saheb as a guiding light and an exemplary figure. Her simplicity, compassion, generosity, equanimity, sincerity, detachment, magnanimity, and exceptional talent are lauded. She is recognized for her translation of ancient Sanskrit Jain texts into clear and accessible Hindi, thus enriching Jain literature. She is described as the crown jewel of the Jain ascetic order, a living embodiment of renunciation, penance, scholarship, and eloquence, whose life and work bring pride to her lineage, the community, and the entire Jain tradition. The text concludes with a devotional verse praising her purity, spiritual depth, and the inspiration she provides to others.