Nari Jagaran Ke Prerak Bhagavan Mahavir Evam Vartaman Nari Samaj

Here's a comprehensive summary of the Jain text "Nari Jagaran ke Prerak Bhagavan Mahavir evam Vartaman Nari Samaj" by Chandanmal, focusing on its key arguments and themes:

The article argues that Lord Mahavir was a pioneer of women's empowerment, initiating a movement for women's awakening nearly 2,500 years ago, long before modern feminist movements. The author contrasts the idealization of women in Indian philosophy, exemplified by the saying "Where women are respected, gods reside," with the harsh reality of women being treated as inferior, exploited, and mere objects of pleasure.

The text highlights that despite philosophical pronouncements, women in ancient India faced significant oppression. They were often seen as possessions, adorned with jewelry to keep them docile, and their physical bodies were desired while their inner selves were ignored. While women endured this with qualities like forgiveness and patience, a period of awakening arose.

The author contends that attributing the start of women's awakening solely to figures like Raja Ram Mohan Roy is an oversight. Lord Mahavir, according to the author, was the true originator of this awakening. He not only preached equality but also established it practically within his religious order. Mahavir is portrayed as a revolutionary figure who challenged the feudal system, the subjugation of women, excessive materialism, exploitation, and casteism of his era. He didn't just sow seeds of ideological change but also implemented them in practice.

The article emphasizes the timeless relevance of Mahavir's teachings, particularly his principles of equanimity towards all beings, friendship, compassion, non-possession (aparigraha), and non-violence (ahimsa). These teachings are considered even more vital in the present day. Mahavir's philosophy, rooted in his deep spiritual experiences and enlightenment, advocated for universal well-being and eternal happiness through the path of liberation, encapsulated in the declaration "Maitri me savva bhuesu" (friendship towards all beings).

Specifically concerning women, the text asserts that Mahavir elevated women from being mere objects of pleasure to respected individuals. In his time, women were treated as inferior in religious, social, political, and economic spheres. Mahavir challenged this by denouncing sexism along with casteism, proclaiming, "Bhave bandh, bhave moksh" (bondage and liberation are through intention). He granted women equal rights to worship and spiritual practice, allowing them to become shravikas (lay female followers) by observing "twelve vows," similar to shravaks (lay male followers). Notably, Mahavir initiated Chandana, a woman sold into servitude, into his order and appointed her as the head of 36,000 nuns. The number of nuns and lay female followers in Mahavir's Sangha even surpassed that of monks and lay male followers, respectively.

Mahavir's revolution extended to guiding women away from indulgence and fashion towards discipline, simplicity, and service. He recognized the crucial role of women as ideal mothers and devoted wives in shaping men into virtuous and moral individuals. The author points out that Mahavir's own mother, Trishala, was a woman, underscoring the importance of the female lineage that births and nurtures all great men. Mahavir's opposition to discrimination and atrocities against women was not just vocal but also manifested in his practical efforts to establish women's rightful place in society.

The article contrasts Mahavir's approach with that of Lord Buddha, who, while accepting women into his order, initially hesitated. Mahavir, in contrast, readily accepted women, considering them worthy of honor and respect, without any hesitation.

The author then transitions to the contemporary situation of women in Indian society, particularly within the Jain community. The article identifies two main groups: women from less educated, business-oriented families who receive limited education, and those from highly educated families in professional fields like government jobs or CAs. In the less educated segment, ignorance prevails, leading to the dominance of superstitions and a limited worldview confined to domestic life or material possessions. In the educated segment, there's a tendency towards fashion, ostentation, and a decline in domestic attachment, leading to a diminished sense of home. While education has brought sophistication, it has also, in some cases, reduced adherence to traditional values and cultural practices. The influence of Indian culture, mother tongue, and ancient customs is waning, with an excessive emphasis on Western civilization, English language, and lifestyle, often mistakenly equated with sophistication and civilization.

The article observes that true civilization and culture lie in one's conduct and behavior, not in external markers like clothing or language. Indian society is depicted as being in a transitional phase, caught between the bonds of old superstitions and the unruliness that has replaced curiosity. The text highlights societal issues such as the burden of dowry on parents of marriageable daughters and extravagant spending on weddings. It laments that while some women remain oppressed and ignorant, others become "fashion butterflies," neglecting their culture, customs, and dietary habits in pursuit of pleasure in clubs and hotels.

The author advocates for a balanced approach to women's awakening. While promoting education is essential, precautions must be taken to mitigate its negative consequences. Old customs should be abandoned, but new ostentatious practices and displays should not be allowed to flourish. The decline of death feasts is noted as a positive change, but the rise of birthday parties is observed. Similarly, the practice of community feasts at village weddings has ceased, replaced by informal feasts in five-star hotels. Therefore, discretion and caution are needed when discarding old practices and adopting new ones. Blindly imitating others is discouraged.

The article concludes by stressing that Indian women bear the responsibility of a great tradition and culture. They are the ones who make homes cultured and instill values in children, thus their own lives must be exemplary and filled with good conduct. The author urges readers to acknowledge the immense contribution of the Tirthankaras and strive to follow their path. Lord Mahavir is seen as a gift of womanhood, and all great men and luminaries are born from the womb of women, underscoring the immeasurable glory of motherhood. To maintain their dignity and ideals, women are advised to relinquish the temptations of indulgence and free themselves from superstitions and the bondage of ignorance. The author expresses confidence that the Indian womanhood is aware and will become more vigilant, leading to a bright future.