Mahavir Ki Drushti Me Nari

Here's a comprehensive summary in English of the provided Jain text, "Mahavir ki Drushti me Nari" by Vimla Mehta:

The book "Mahavir ki Drushti me Nari" (Women in the Vision of Mahavir) by Vimla Mehta, published as part of the Z_Sajjanshreeji_Maharaj_Abhinandan_Granth, explores the revolutionary perspective of Lord Mahavir on women in a society deeply entrenched in patriarchal norms.

Lord Mahavir's Revolutionary Stance:

The text begins by establishing Lord Mahavir, who appeared five centuries before Christ, as a reformer who aimed to transform societal malpractices through the principle of non-violence. His community included people from all strata, from Shudras like Harikeshi and Maitarya to emperors like Ajatashatru and King Chetak of Vaishali. Mahavir's core philosophy was that all living beings aspire for life, hence the command, "Do not kill" or "Do not harm." This universal principle of non-violence is why Mahavir, Jainism, and non-violence are now considered synonymous.

Challenging Societal Norms for Women:

The author highlights that Mahavir's era was a period of significant decline for women's status in society, with prevalent beliefs like "women are not independent" and categorizing them alongside the impure and sinful. In this context, Mahavir's effort to restore women's lost dignity was a revolutionary act. While women likely welcomed this change, men, particularly from the upper classes, may have found it difficult to accept.

Mahavir's Personal Life and Understanding of Women:

The book details Mahavir's life, from childhood to his enlightenment, as an open book. His actions and teachings consistently aimed at reinstating women's respect. The text addresses the debate about Mahavir's marital status: Jain Digambar tradition states he remained a celibate brahmachari, while the Shvetambar tradition suggests he was not attached to worldly pleasures. Historical facts and Jain scriptures confirm his marriage to Yashoda, described as the most beautiful woman of her time, and their daughter, Priyadarshana.

Mahavir thus experienced womanhood as a wife, received affection from his sister Sudarshana, and knew the profound love of his mother Trishala. At 28, he sought permission for renunciation from his brother. When denied permission, he respected the unspoken feelings of his wife, mother, and young daughter and remained in household life. For two years, he lived a detached life as a yogi, eventually leading his wife to grant him permission for diksha (initiation).

Comparison with Gautam Buddha:

A crucial distinction is drawn between Mahavir and Gautam Buddha regarding their departure from family life. Unlike Buddha, who left his sleeping wife Yashodhara and son Rahul in the middle of the night, unable to face their tears, Mahavir did not impose his asceticism on his family without prior consent. He lived among them for two years before seeking permission for his initiation.

Elevating Women's Status Post-Renunciation:

After his initiation, Mahavir addressed women as "Matri-jati" (motherly kind) and declared in Ardhamagadhi Prakrit that women should have equal rights in religious and social spheres as men. He emphasized that women, through their immense motherly love, could inspire and empower men, contributing significantly to societal welfare.

Full Freedom for Development:

Mahavir taught that the souls of men and women are identical, and therefore, women deserve complete freedom for their development, just like men. He considered the belief in women's inferiority due to any perceived difference in their souls as ignorance, irreligious, and illogical.

Respectful Living Arrangements:

For couples who voluntarily practiced celibacy even while living together, Mahavir prescribed a high standard of conduct. They were to sleep not only in separate beds but also in separate rooms. When a wife approached her husband, he was to welcome her with sweet and respectful words and offer her a comfortable seat, recognizing her as a "Dharma-sahaya" (helper in dharma).

Equal Spiritual Authority:

Mahavir asserted that both men and women were equally entitled to achieve liberation by cutting through desires, impurities, and the web of karma. Women were to participate freely and without hesitation in congregations, sermons, assemblies, and religious festivals, and could openly ask questions to resolve their doubts without fear of insult or rejection.

Opposition to Slavery and Prostitution:

Mahavir actively opposed the practice of slavery and the trade of women. Having experienced the service of various types of maids in his childhood, he understood that owning slaves was not just for convenience but also a symbol of wealth and status. When maids were bought and sold from different lands for the service of figures like Meghkumar, Mahavir openly condemned it and raised his voice against it in religious gatherings.

Respect for Nuns and Fallen Women:

The text mentions that Amrapali in the Buddhist tradition was a chief courtesan, and similar situations arose in the Jain tradition. However, when Mahavir established the Bhikshuni Sangha (order of nuns), he included women from royal families alongside former slaves and courtesans, offering them equal respect and initiation. This meant that women previously looked down upon as courtesans or slaves could become revered figures in society after joining the nun order. This transformation in societal perception of women was a direct result of Mahavir's influence.

Founding the Bhikshuni Sangha:

While Gautam Buddha also established a Bhikshuni Sangha, it was at the insistence of Ananda and out of compassion for Gautami. Mahavir, however, established his Sangha with a clear understanding of the societal need and a firm intention to change traditional beliefs. He decentralized the Jain governance into four categories: monks, nuns, male lay followers, and female lay followers, thereby organizing the existing tradition and achieving a dual purpose.

The Scale of the Sangha:

The text provides statistics of Mahavir's Sangha: 14,000 monks, 36,000 nuns, 159,000 male lay followers, and 318,000 female lay followers. The monk order was led by Indrabhuti, and the nun order by Princess Chandanbala. The higher number of female members in the Sangha indicates Mahavir's sustained efforts and success in women's empowerment and awakening. Many women from royal and Brahmin families, such as Chandanbala, Kali, Sukali, Mahakali, Krishna, Mahakrishna, and Devananda, joined the order.

The Appeal of Mahavir's Teachings:

The "Bhagavati Sutra" mentions Princess Jayanti engaging in profound philosophical and religious discussions with Mahavir. The significant number of nuns and female lay followers attending his discourses underscores the immense appeal of his teachings to women.

Improvements in Widows' Lives:

The book also notes that in household life, wives began to be respected, and men who acted with the well-being of their virtuous wives in mind were considered "good men." The status of widows improved, and they were no longer required to shave their heads or wear restricted colors. The text mentions Thavachha Sarthavahi, a contemporary woman who inherited her deceased husband's entire wealth, which was against the prevailing norms of the time. The practice of Sati (widow immolation) significantly decreased during Mahavir's era, and any isolated incidents were discouraged by Mahavir's efforts against him of life-violence.

Women as Tirthankaras:

Crucially, while Buddha believed women could not attain Buddhahood, Mahavir stated that women could even become Tirthankaras. Malli achieved the status of a Tirthankara despite being a woman. Mahavir's liberal view towards women meant that even wandering ascetics (parivrajika) were highly respected, with even the most revered individuals in society leaving their seats to bow and pay homage to them. The "Nathdhamma Kahao" scripture mentions King Jitasattu rising from his throne to greet and honor a wandering ascetic.

Security of the Nuns' Sangha:

The text also suggests that the nuns' Sangha was more secure in Mahavir's era compared to the Buddhist era, and Mahavir drew society's attention to protecting the nun order.

Conclusion:

The book emphasizes the importance of remembering Mahavir Swami's discourses from twenty-five centuries ago, which aimed to place women on par with men. The concluding quotes from "Pujya Pra. Sajjanashree Ji Maharaj" reinforce the values of righteousness, morality, discipline, equality, service, humility, and non-violence that are central to both individual and societal well-being.