Nari Jivan Jagaran

This document, "Nari Jivan Jagaran" (Awakening of Women's Lives) by Saubhagyamal Jain, part of the Sadhviratna Pushpavati Abhinandan Granth, explores the evolution of women's roles and status throughout history, with a particular focus on the Jain tradition.

The text begins by contrasting anthropological views of early human history with Jain cosmology. While anthropologists describe early humans as primitive and animal-like, gradually developing tools and social structures, Jainism posits a cyclical view of time with ascending and descending phases. In the early, "enjoyment" eras, human needs were minimal, fulfilled by nature (metaphorically "Kalpavrikshas"). During this period, familial and marital institutions were not yet established, and the relationship between men and women was fluid, as suggested by the Yam-Yami dialogue in Vedic literature.

The author credits Lord Rishabhdev, the first Tirthankara, with laying the foundation of human civilization by establishing the institution of marriage and teaching the importance of karma. This marked the beginning of human culture and the concept of family. Rishabhdev emphasized education for both men (72 arts) and women (64 arts), with his daughters Brahmi and Sundari excelling in literacy and numeracy, respectively. This is seen as the point where women began to establish an independent existence.

The text then delves into the position of women in Vedic, Upanishadic, and subsequent periods. It highlights the significant role women played in Vedic society, their right to education, and their contributions to literature, citing figures like Lopamudra and Ghosha. The Upanishadic era saw intellectual women like Maitreyi and Gargi participating in philosophical discussions. However, the text also notes the emergence of discriminatory attitudes and restrictions on women's education and religious practices during this period, with the chanting of Vedic mantras being prohibited for women.

The Jain and Buddhist traditions are presented as more progressive in this regard. The Jain tradition, from the time of Lord Parshvanath and Lord Mahavir, had large monastic orders for nuns (38,000 and 36,000 respectively), led by prominent figures like Sati Pushpachula and Sati Chandana. This demonstrates that Jainism placed no restrictions on women's religious practices, initiation, or scriptural study, and they were equally encouraged in their pursuit of spiritual liberation. The text mentions Jayanti Shravika's scholarly prowess and Lord Mahavir's mother, Trishala, being learned. In contrast, Lord Buddha initially showed hesitation in admitting women to his order.

The author criticizes the increasing restrictions placed on women in Brahmanical traditions during the Sutra and Smriti periods. While acknowledging that even within Jainism there are critical remarks about women, the text attributes these to a potential attempt to protect celibate monks from the allure of feminine beauty, citing a Sanskrit saying that likens women to pots of ghee and men to burning embers. However, the author refutes this by quoting Dr. Jagdish Chandra Jain, who, referencing Varahamihira, states that the flaws attributed to women are also present in men, with women often trying to overcome them while men are indifferent. The text argues that it is hypocrisy to call women fickle and unreliable, drawing a parallel to skilled thieves.

The text further emphasizes the positive contributions of women in guiding men away from downfall, citing the example of Rajimati, who, by her spiritual strength, prevented Rathnemi (Arishtanemi) from falling prey to his desires. The ancient saying "Yatra naryastu pujyante, ramante tatra Devata" (Where women are honored, divinity resides) is invoked to highlight the importance of respecting women. The author asserts that a family, society, and nation flourish when both men and women are virtuous and pure-hearted.

The narrative then shifts to a period of immense restriction on women, including purdah and a decline in female education, possibly following Muslim invasions. The poet Maithilisharan Gupt's lines, "Abla jivan, hay tumhari yahi kahani. Aanchal mein hai doodh, aur aankhon mein pani" (Helpless life, alas, this is your story. Milk in the lap, and water in the eyes), are quoted to illustrate this plight. However, the text celebrates the subsequent awakening of women, who are now progressing alongside men in all fields.

Despite the historical lack of religious restrictions for women in Jainism, the text points out that in practice, equal treatment within Jain families was often lacking. While women could participate equally in worship and spiritual practices, domestic equality was not always observed. The example of Chandanbala's sale in the market, a societal aberration, is mentioned as a situation rectified by Lord Mahavir, who later appointed her as a leader in his monastic order.

A critical juncture is reached when the author discusses the potential decline in the status of nuns in Jainism after Lord Mahavir's Nirvana, possibly due to later scriptural provisions that created a sense of inferiority among nuns and perpetuated it by the monastic community. However, a recent revival within the nun community has led to the establishment of the "Chandanbala Shramani Sangh" in 1964, headed by Mahasati Sohankunwarji.

The text concludes by introducing Mahasati Pushpavati, who took diksha at the young age of 14 and has since excelled in studying scriptures, literature, and philosophy, contributing through writing and editing. Her brother, Devendra Muniji, is also highlighted as a learned scholar. The author expresses his best wishes for Mahasati Pushpavati's long life and continued spiritual practice and service to the Jain faith.

Finally, a section titled "Pushpa-Sukti-Saurabh" (Fragrance of Flower-like Sayings) offers profound thoughts on truth, emphasizing the need for pure and comprehensive vision to understand it. It states that truth is inherent and the foundation of all existence, equating "Sat" (being) with "Satya" (truth).

In essence, "Nari Jivan Jagaran" traces the journey of women's empowerment, highlighting the progressive stance of Jainism while acknowledging societal challenges and advocating for continued progress and equal respect for women in all spheres of life.