Jain Dharm Me Shramaniyo Ki Gauravmayui Parampara

Here's a comprehensive summary of the Jain text "Jain Dharm me Shramaniyo ki Gauravmayui Parampara" by Ratanmuni, based on the provided pages:

The book "Jain Dharm me Shramaniyo ki Gauravmayui Parampara" (The Glorious Tradition of Female Ascetics in Jainism) by Ratanmuni highlights the significant and often overlooked role and status of women (Shramanis) within the Jain tradition. The text argues that while societal perceptions often relegated women to a secondary status, Jainism, particularly through its Tirthankaras, provided unparalleled respect and opportunities for spiritual attainment to women.

Key Themes and Arguments:

• Elevated Status of Women in Jainism: The text emphasizes that Jain Tirthankaras, starting with Rishabhadeva, recognized the soul as genderless ("Atma, Atma hi hai, vah na stri na purush hain"). Rishabhadeva's daughters, Brahmi and Sundari, were guided by him and became the first and second Shramanis, respectively. This marked a revolutionary departure from previous thought, granting women significant spiritual honor.
• Abundance of Female Ascetics: Jainism saw a massive presence of female ascetics (Shramanis) from its very inception. During the time of the first Tirthankara, Rishabhadeva, there were an astonishing three lakh Shramanis. The numbers remained substantial throughout the eras of subsequent Tirthankaras, often being double or even triple the number of male ascetics (Shramanas).
• Comparison with Other Religions: The text points out that while other religions often restricted women's religious participation, Jainism and Buddhism granted women the right to practice Dharma. Although Buddhism's Shramani tradition came later, the Buddha's acceptance of women, including those from fallen backgrounds, is acknowledged as significant. Lord Mahavir also uplifted individuals from the lowest strata, exemplified by Chandana, a former slave girl, whom he not only initiated but also made the head of 36,000 nuns.
• Focus on Motherhood and Renunciation: The Shramani tradition was not about worldly indulgence but about vairagya (renunciation). The ideal female form highlighted was the mother. The text asserts that a mother is superior to a thousand fathers, and the teachings and spiritual wisdom of maternal figures were widely accepted. Despite patriarchal societal limitations, women, as Shramanis, brought brightness to the monastic order.
• Numerical Decline and Modern Context: The text acknowledges a decline in the number of Shramanis in later periods, possibly due to the rise of other philosophies. However, it also provides statistics from 1981, indicating a substantial number of Shramanis across different Jain sects (Sweatambar Murtipujak, Sthanakvasi, Terapanthi, Digambar Prayikaye), totaling over 6,000. It notes that despite facing challenges like harassment from disruptive elements, the inclination of women towards religious respect and initiation remains high.
• Challenges and Potential Solutions: The text addresses the societal disrespect faced by Shramanis, noting that while immediate outrage occurs, lasting solutions are not always sought. Suggestions like using vehicles or guards are mentioned, emphasizing the need for proper solutions.
• Spiritual Attainment for Women: The book firmly counters any notion that women are incapable of achieving liberation (Moksha). It states that Jain history is replete with examples of women who attained liberation. The attainment of the Three Jewels (Ratnatraya) is not forbidden for women in any scripture; they are as deserving of liberation as men.
• Respect for All Members of the Sangha: Jain philosophy treats Shramanas, Shramanis, Shravakas (male devotees), and Shravikas (female devotees) with equal importance, a unique arrangement in religious orders.
• Challenging Societal Norms and Tradition: Shramanis have historically been vocal against societal malpractices, keeping the humanitarian aspect alive and revitalizing society. The text touches upon the evolving understanding of respect within the monastic order, questioning the practice of younger nuns bowing to much senior nuns, suggesting a need for re-evaluation based on knowledge and spiritual attainment rather than mere seniority or societal patriarchal influence. The concept of "Purushjetthe" (male seniority) in Agamas is discussed, with some questioning its validity or interpretation.
• Enduring Strength and Propagation: Despite numerical fluctuations, the Jain Sadhvi Sangha remains strong and actively propagates Dharma through extensive travel across all directions. The collective efforts of Shramanis aim to awaken society, particularly women, which is seen as crucial for societal well-being.
• Breaking Perceptual Barriers: Shramanis have dispelled the illusion that women cannot study ancient scriptures, attain higher knowledge like Manahparyavgyana, or achieve extraordinary yogic powers. The text suggests that even if direct leadership roles like Acharya are not assigned, positions like "Pravartani" (leader/administrator) could be effectively managed by women.
• Examples of Illustrious Shramanis: The book dedicates significant space to the exemplary lives of specific Shramanis, showcasing their virtues, sacrifices, and spiritual achievements. These include:
  • Brahmi and Sundari: Their role as pioneers and their unique approach in guiding their brother Bahubali towards introspection.
  • Rajamati: Arishtanemi's betrothed, who chose the ascetic path and displayed great composure when confronted by Rathnemi.
  • Pushpyachula: Who achieved liberation despite unusual circumstances in her life.
  • Damayanti, Kausalya, Sita, Kunti, Draupadi, Anjana: Prominent figures who took to asceticism and attained high spiritual status, with Kunti even achieving liberation.
  • Prabhavati: Wife of King Udain, who appeared as a divine being to guide her husband to Mahavir's teachings and attained Nirvana.
  • Mrigavati: Who attained Kevala Jnana even before Arya Chandanbala, demonstrating exceptional spiritual power.
  • Padmavati: Who bravely revealed a secret to prevent a war, displaying immense courage.
  • Shiva: Wife of King Chandpradyot, who attained liberation under Arya Chandana.
  • Madanalakha: Who through spiritual practice helped her deceased husband achieve a divine state and later intervened to stop a war between her sons.
  • Yaksha: Who received four Chulikans (appendices to scriptures) from Simandhar Swami.
  • Bhadra: Who, despite immense grief over her son's death, guided her daughters-in-law towards initiation.
  • Yakshini Mahattara: Revered as a spiritual mother by Acharya Haribhadra.
  • Mallikumari and other Royal Princesses: Many royal women took initiation and achieved great spiritual heights, with Yakshini becoming the chief nun.
  • Devananda, Priyadarshana, and others: Women initiated by Lord Mahavir, including the former mother of Mahavir and many queens, who attained Nirvana through severe penance.

In conclusion, the book powerfully argues that Jainism has always fostered an environment of astonishing equality, providing women with ample opportunities for spiritual growth alongside men. The Jain Shramani tradition is presented as a glorious legacy of strength, devotion, and spiritual attainment, underscoring the profound respect and potential for liberation inherent in Jain teachings for women.