Jain Dharm Me Nari Ki Bhumika - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Nari ki Bhumika" (The Role of Women in Jainism) by Sagarmal Jain:

The book explores the multifaceted role and status of women in Jainism, drawing extensively from its scriptural and exegetical literature, as well as historical evidence from inscriptions and various Jain traditions.

Core Principles and Historical Context:

Equality as a Foundation: Jainism, as part of the Shraman tradition, emphasizes egalitarian life values, rejecting discrimination and class-based concepts. It strongly advocates for the equality of men and women, negating the notions of women as mere servants or objects of pleasure and considering them equal to men.
Influence of Patriarchy: Despite its revolutionary stance, Jainism developed within the male-dominated Indian cultural milieu. Consequently, its understanding and depiction of women were also influenced by the prevailing patriarchal norms of Brahmanical traditions over various periods.
Nature of Jain Literature: The author highlights that Jain scriptures and commentaries were compiled over a thousand-year period (5th century BCE to 5th century CE for Agamas, and 5th to 12th century CE for commentaries). This temporal span means the texts contain references from different eras, including elements of oral tradition, pre-historical facts, and potentially even mythical accounts. Understanding this layered nature is crucial for accurate analysis.
Defining "Woman" in Jainism: The text delves into the definitions of "woman" (Nari/Stri) within Jain literature. It differentiates between "Dravya-Stri" (material/physical woman, referring to biological structure) and "Bhava-Stri" (psychological/behavioral woman, referring to feminine nature and inclinations). The classification of woman is based on ten factors (nama, sthapana, dravya, kshetra, kala, prajanana, karma, bhoga, guna, bhava), encompassing physical characteristics, behavior, reproductive capacity, and desires.

The Dualistic Portrayal of Women in Jain Texts:

The text presents a nuanced, often contrasting, portrayal of women within Jain scriptures and commentaries.

1. The "Negative" or "Corrupt" Aspect of Feminine Character:

Extensive Criticism: The book details severe criticisms of women found in Jain texts like the Tandulavaicharika, Uttaradhyayana, Nishiithachurni, and Sutrakritanga. These descriptions often paint a picture of women as:
- Inconsistent, deceitful, and easily swayed.
- Sources of delusion, enemies of spiritual seekers, and hindrances to liberation.
- Driven by lust (kama-raga), possessing cunning, and being unreliable like snakes or treacherous paths.
- Associated with qualities that lead men astray, causing downfall, and being inherently untrustworthy.
- Described using harsh metaphors comparing them to poisonous trees, wells of misfortune, untamed elephants, cruel tigers, and deceptive illusionists.
Psychological Interpretation: The author suggests that this strong criticism was partly a deliberate attempt by Jain acharyas to foster detachment and renunciation in disciples. By presenting a negative image of women, they aimed to cultivate aversion towards worldly desires and encourage spiritual pursuit.

2. The "Positive" or "Bright" Aspect of Feminine Character:

Praise for Virtuous Women: The text also acknowledges and praises women who uphold their chastity and virtuous conduct.
- Exemplary Women: It highlights women like Marudevi, Brahmi, Sundari, Chandana, Rajimati, Jayanti, and Kosha, who achieved spiritual heights, guided others, or displayed immense strength and devotion.
- Inspiration for Spiritual Pursuit: Women who resisted sensual desires and adhered to their vows were lauded as divine, worthy of worship, and possessing great virtue.
- Role Models: The lives of women who achieved spiritual liberation (moksha) or became Tirthankaras (like Malli) are presented as evidence of women's potential for the highest spiritual attainment.
- Devotion and Service: Numerous examples illustrate women's participation in religious duties, temple construction, and acts of charity, often equal to men.
- Mothers of Great Souls: The text notes that women were revered as mothers of Tirthankaras, Vasudevas, and Ganadharas, underscoring their significant role in the spiritual lineage.
- Protection and Support: The Jain monastic order (Bhikshuni Sangh) provided a sanctuary for widows, abandoned women, and unmarried women, offering them respect and a means for a dignified life.

Key Aspects of Women's Role and Status:

Spiritual Equality and Liberation: Jainism, particularly the Shvetambara tradition, unequivocally accepted the possibility of women achieving liberation (moksha) and even becoming Tirthankaras. This stands in contrast to some interpretations within other traditions that limited such possibilities for women.
The Bhikshuni Sangh: The establishment and strength of the Bhikshuni Sangh (order of nuns) are highlighted as a testament to Jainism's commitment to women's spiritual participation. The consistent higher number of nuns compared to monks throughout Jain history further reinforces this point. The author notes that the Jain Bhikshuni Sangh was more autonomous than its Buddhist counterpart.
Marriage and Renunciation: While marriage was acknowledged as a means to control desires when celibacy was not possible, it was not emphasized as a primary religious duty. Women had the freedom to choose celibacy and join the monastic order. The concept of "Swayamvara" (choice of husband) and Gandharva marriage (love marriage) indicates a degree of autonomy in choosing partners, particularly in earlier periods.
Polyandry and Polygamy: While polyandry was an exception (like Draupadi), Jainism generally upheld monogamy. Polygamy existed for men, often influenced by social customs rather than explicit religious sanction. The ideal, however, was monogamy, as indicated by the mention of "Parivivahkaran" (marrying again) as an offense for lay followers.
Widowhood and Niyoga: Jainism did not support widow remarriage or Niyoga (levirate marriage) as religious practices. Instead, it encouraged widows to embrace monastic life, finding refuge and respect in the Bhikshuni Sangh.
Sexual Conduct: Adultery and relationships with courtesans were considered immoral. While exceptions existed (like courtesans being supported by rulers or patrons), the general Jain teaching condemned such practices, especially for householders and monks.
Sati Practice: The text strongly refutes any religious sanction for Sati (widow immolation) within Jainism. While a single exceptional instance is mentioned in the Nishiithachurni, the author asserts that Jain acharyas generally discouraged it, advocating for monastic initiation instead. The term "Sati" in Jainism refers to a woman who protects her chastity, not one who immolates herself.
Courtesans and Social Integration: Despite the condemnation of prostitution, Jainism showed a degree of compassion and integration for courtesans, allowing them to become lay followers and even participate in temple construction, reflecting an attempt to reform and uplift them.
Education: In ancient times, women received education in various arts and sciences, including mathematics, writing, music, and dance. While the exact nature of their educational institutions is debated, it's clear that education was valued for women. However, later periods saw limitations on women's access to studying certain complex texts like the Drishtivada.
Social Reforms and Protection: Jain acharyas took measures to protect women, especially nuns, from societal misconduct. This included specific rules for their conduct, protection during travel, and even allowing violence against those who attempted to violate their chastity. The Bhikshuni Sangh served as a critical support system for women facing social adversity.

Comparative Analysis with Other Religions:

Hinduism: While Hinduism initially recognized women's significant role, later periods saw their status diminish, with texts emphasizing their dependence on men. Jainism's emphasis on spiritual equality and the robust Bhikshuni Sangh offered a more respected position for women compared to the subjugation often seen in later Hindu traditions.
Buddhism: Jainism is considered more liberal than Buddhism towards women. While both have monastic orders, the Buddhist Bhikshuni Sangh was less autonomous and subject to more stringent male authority (the "Eight Guru-dharma"). Buddha's initial reluctance to establish a Bhikshuni Sangh and the subsequent subjugation also suggest a less egalitarian approach compared to Jainism.
Christianity: Christianity shares similarities with Jainism in its reverence for figures like Mary and the presence of monastic orders. However, the author suggests that modern Western societies, with their emphasis on individual freedom, might be leading to a breakdown of family structures, a contrast to the lifelong commitment of marriage in Jainism.
Islam: Islam is described as having a less favorable view of women, often treating them as objects of pleasure and allowing polygamy and easy divorce, which can lead to greater vulnerability to oppression. Jainism's emphasis on marriage as a lifelong bond and its condemnation of such practices create a more protected environment for women.

Conclusion:

The book concludes that Jainism, despite being influenced by prevailing patriarchal societal norms, has consistently offered a more dignified and spiritually empowering role for women than many other contemporary traditions. The strong presence of the Bhikshuni Sangh, the recognition of women's capacity for liberation, and the emphasis on their chastity and spiritual growth highlight Jainism's relatively progressive stance on women's status throughout history. The author acknowledges that in later periods, due to various influences, some restrictions were imposed, but the core principles of respect and spiritual equality remained a significant aspect of Jainism.