Jain Shasan Me Nari Ka Mahattva

Here's a comprehensive summary of the Jain text "Jain Shasan me Nari ka Mahattva" by Ratanmuni, based on the provided pages:

The book, "Jain Shasan me Nari ka Mahattva" (The Importance of Women in Jainism), authored by Shri Ratanmuni, is presented as part of the "Sadhviratna Pushpati Abhinandan Granth." The central argument of the text is that Jainism, particularly the philosophy of Lord Mahavir, emphasizes the equality of men and women, recognizing women's significant role and inherent spiritual potential.

Key points elaborated in the text include:

• Lord Mahavir's Philosophy of Non-Duality (Abheda): The author asserts that Lord Mahavir's teachings are rooted in the concept of non-duality, where both men and women possess the potential for "Jin-hood" (enlightenment). The physical body is secondary to the soul, and the soul is not hindered by the body in its quest for self-realization. Mahavir's own detachment stemmed from this belief in the fundamental equality of the sexes, rejecting the societal discrimination prevalent at the time.
• Challenging Societal Discrimination: Ratanmuni highlights Mahavir's desire to break down societal walls of slavery and gender discrimination. He condemns the societal structures, particularly those perpetuated by Brahmins, priests, and scholars, that had relegated women to subservient roles, treating them as objects of desire rather than as spiritual beings. He believed that societal and religious progress was impossible without dismantling these discriminatory barriers.
• Mahavir's Personal Resolve and the Role of Chandanbala: The text recounts Mahavir's initial desire for renunciation, which was temporarily deferred by his brother, Nandivardhan, who advised him to wait until the pain of separation from his parents subsided. After two years, Mahavir took his vows of initiation. The author emphasizes that Mahavir's commitment to women's liberation was already established. This resolve was further manifested when he took thirteen severe vows, inspired by the plight of Arya Chandanbala, a symbol of female subjugation in that era. His act of accepting alms from Chandanbala marked a significant step in fulfilling his vows and demonstrating the liberation of women within his spiritual movement.
• Establishment of Female Monasticism and Lay Discipleship: Mahavir's teachings formally recognized women as equal participants in spiritual practice. He declared that both male and female householders (Shravaks and Shravikas) were equally capable of spiritual pursuit. To further this equality, he established a Sangha (community) that included female ascetics, referred to as Sadhvis, Shramanis, Sadhikas, Aryikas, or Bhikshunis, emphasizing that women were not merely companions in the spiritual journey but were also at the pinnacle of spiritual practice. This declaration is seen as a "victory cry" for women's liberation.
• Evidence of Female Renunciation and Dedication: The text cites that under the leadership of Arya Mahasati Chandanbala, 36,000 women took initiation into Mahavir's path. These women found solace and freedom from the atrocities they faced. The text asserts that women who were empowered and respected by Mahavir remain dedicated to his teachings even after 2,500 years, demonstrating unwavering resolve, discipline, and perseverance. Examples of women's strong spiritual commitment are drawn from the lives of Rishabhdev and Neminath, specifically mentioning Rajul offering the lamp of renunciation to Ratnemi.
• The Cycle of Regression and Mahavir's Reawakening: The author laments that the societal regression caused by "Brahmanical" influences led to a period of darkness and discrimination against women by the time of Mahavir. Mahavir, therefore, had to reawaken women to their inherent spiritual power and identity as the primordial creative force ("Adya Shakti"). He emphasized that women were not playthings of men but were the creators who shaped men. They were the illuminators of men's spiritual paths and the great forces that could guide humanity from darkness to the light of Dharma. He refuted the notion that women were weak and stressed that they were the ones who nurtured and brought forth both seeds of creation and seeds of Jin-hood.
• Women's Superior Contribution to the Spread of Dharma: The text argues that women have contributed more significantly than men to the propagation of Dharma. It suggests that women are more deeply immersed in the "Paramatma Bhava" (state of being one with the Supreme Soul) compared to men. Their devotion to the Jain faith is described as being rooted deeply, not superficially, making their commitment profound and powerful. Their connection to Dharma, Jainism, and their own minds is fundamental, and they are never content with superficial actions.
• Historical Evidence of Women's Qualities: The text appeals to historical and archaeological evidence, which also attests to women's generosity, steadfastness, faith, and dedication. It notes that whenever humanity has been consumed by the madness of war, women have attempted to quell this frenzy with offerings of peace and by bringing a sense of equanimity.
• Sadhvi Pushpati as a Modern Example: The text concludes by referencing Sadhviratna Shri Pushpati as a modern embodiment of Mahavir's tradition. She is presented as a beacon of light who has been spreading Mahavir's message of non-duality and consciousness across India for 50 years, connecting people and promoting their welfare.

In essence, the book "Jain Shasan me Nari ka Mahattva" passionately advocates for the spiritual equality and vital importance of women within the Jain tradition, highlighting their inherent strength, their role as spiritual nurturers, and their significant historical contribution to the spread and sustenance of Jainism.