Jain Nari Samaj Me Prayukta Vishishta Shabdavali

Here is a comprehensive summary of the Jain text "Jain Nari Samaj me Prayukta Vishishta Shabdavali" by Dr. Alka Prachandiya, based on the provided pages:

The article, "Jain Nari Samaj me Prayukta Vishishta Shabdavali aur Usme Vyanjit Dharmikta" (Specific Vocabulary Used in Jain Women's Society and the Religiosity Expressed in It) by Dr. Alka Prachandiya, explores the significance of language and specific vocabulary choices within the Jain community, particularly highlighting the role of women in preserving and practicing these linguistic traditions.

The Importance of Human Life and the Role of Women:

The text begins by emphasizing the cyclical nature of existence across various life forms (gatis). It highlights that only human life offers the unique opportunity for samyama (restraint) and tapa (austerity), which are crucial for shedding past karmas. Human life is characterized by family, with both the householder and the homemaker (woman) playing vital roles in imparting values and shaping an individual's spiritual path. The author asserts that the woman is the primary educator of a child, learning the first lessons of life from her.

Language, Expression, and Jain Principles:

Dr. Prachandiya discusses the power of expression through words and their appropriate usage. She introduces the Jain concept of Bhasha Samiti (speech restraint), which involves avoiding the eight faults of speech: anger, pride, deceit, greed, excessive talking, and unpleasant gossip. Careful and contextually relevant use of language is vital to prevent bhava-himsa (mental violence) and dravya-himsa (physical violence).

The Three Powers of Words and their Application:

The article delves into the three powers of words as described in Indian philosophy:

• Abhidha (Literal Meaning): This is the direct, unassisted meaning of a word. The author suggests this should be the primary mode of communication in family settings to uphold aarjava-dharma (honesty and straightforwardness).
• Lakhana (Indicative Meaning): This is the meaning conveyed through association or implication. It requires caution to avoid misinterpretation.
• Vyanjana (Suggestive Meaning): This is the suggestive or implied meaning that emerges after Abhidha and Lakhana have done their work. This power is often prominent in idioms.

While Lakhana and Vyanjana are considered superior in scholarly or elite circles, the author advocates for Abhidha in everyday family life for its clarity and adherence to truthful expression.

Vocabulary Reflecting Jain Values:

The core of the article focuses on specific examples of vocabulary used in Jain households, particularly by women, that reflect their commitment to ahimsa (non-violence) and purity.

• "Chowka" (Kitchen/Pure Space): The author explains that in Jain families, the kitchen ("chowka") is not just a physical space but represents four types of purity:

  1. Kshetra Shuddhi (Purity of Space): The kitchen area is designated and kept separate.
  2. Dravya Shuddhi (Purity of Material): Food ingredients must be pure, with careful consideration for the ripeness of fruits and vegetables to avoid nigod-kayik (microscopic) life forms. Filtered water is used, and certain uncooked or early-stage vegetables are avoided.
  3. Kaal Shuddhi (Purity of Time): This refers to the practice of eating meals during daylight hours, drawing on the solar energy for nourishment and minimizing potential violence. The reverence for the sun is highlighted as more than a ritualistic greeting.
  4. Bhava Shuddhi (Purity of Intention): The intention behind preparing and consuming food must be pure, free from any hidden motives or negativity. This includes purity of mind, speech, and action.

• "Banarna" vs. "Kaatna" (To Prepare/Cut): The word "kaatna" (to cut) is avoided. Instead, Jain women use "banarna" for preparing vegetables or fruits. "Kaatna" implies violence, while "banarna" suggests refinement and order, reflecting the ahimsa principle. The use of "banarna" immediately identifies a woman as being initiated into Jain culture.

• "Chhanna" vs. "Kootna" (To Sift/Pound): Instead of "kootna" (to pound) for grains like lentils, the term "chhanna" (to sift or separate) is preferred. This conveys the idea of separating husk from grain rather than the forceful action of pounding.

• "Deep Baalna" vs. "Diya Jalana" (To Light a Lamp): The word "jalana" (to burn) is considered violent. Jain families use "deep baalna" (to ignite a lamp) instead. Similarly, "deep bujhana" (to extinguish a lamp) is replaced with "deep badhana" (to lower or manage a lamp), avoiding the violent connotation of extinguishing.

• "Nibattana" (To Attend to Nature's Call): This term is used for personal hygiene and natural bodily functions, signifying completion or being done with a task.

• "Jeeman" vs. "Khana" (To Eat): The word "jeeman" is used for eating, carrying a sense of respect and purity, unlike the more general term "khana."

Rejection of Violent Idioms:

The article also addresses the avoidance of idioms that carry violent connotations in Jain society. Examples provided include:

• Aag phoonkna (to blow fire) - used for excessive lying.
• Aag lagana (to set fire) - used for creating disputes.
• Kaleja khana (to eat the liver) - implies courage but also has a cannibalistic undertone.
• Kaan katna (to cut ears) - signifies injustice.
• Khoon ke choont peena (to drink sips of blood) - means to endure great suffering.
• Gala ghontna (to strangle) - implies injustice.
• Ghar phoonkna (to burn a house) - means to ruin something.
• Chhati jalana (to burn the chest) - signifies causing pain.
• Praan khana (to eat life) - means to greatly trouble someone.
• Makkhi marna (to kill a fly) - means to be idle.
• Lahu ke choont peena (to drink sips of blood) - signifies enduring great hardship.
• Lahu chusna (to suck blood) - means to trouble someone greatly.
• Sir katna (to cut off a head) - means to cause great trouble.
• Jeeti makkhi nigalna (to swallow a live fly) - means to knowingly do something harmful.
• Sher marna (to kill a lion) - signifies doing a brave deed.

These idioms, even when used metaphorically, are avoided by Jain practitioners due to their inherent violent undertones.

Conclusion:

The article concludes by reiterating that acharya (conduct) is the foundation for the progress of individuals, society, and the nation. Thoughts are shaped by conduct, and language is the medium through which refined conduct and thoughts are expressed. Jain women meticulously use ahimsak (non-violent) and progress-oriented vocabulary. The principle of speaking only what is beneficial, necessary, and pleasant (hit-mit-priya vani) is emphasized, along with minimizing speech altogether to avoid garrulousness. The purity, gentleness, and equanimity observed in Jain monks' lives are presented as the ideal embodiment of this philosophy. The inherent connection between one's feelings and their language ("Jaisa bhav, vaisi bhasha") is underscored, asserting that the language of the non-violent will always be non-violent, and words are chosen to reflect one's inner state. Thus, the specific vocabulary used in Jain women's society clearly reveals their deep-seated religiosity.