Nari Ka Udattarup Ek Drushti

This document, titled "Nari ka Udattarup Ek Drushti" (The Noble Form of Woman: A Perspective) by Muni Prakashchandra 'Nirbhay', from the Sadhviratna Pushpavati Abhinandan Granth, argues for the profound and elevated status of women within Jainism. The author challenges the negative perception of women as a "gateway to hell" and instead highlights their crucial role in spiritual and worldly existence, drawing heavily on Jain scriptures and historical figures.

Here's a comprehensive summary:

1. Elevating Womanhood in Jainism:

• The text begins by quoting Jain poet Amarchandra Suri, who states that in this transient world, the "doe-eyed woman is the essence," as it is through her womb that gems like "Vastupal" (and by extension, all great men) are born.
• It emphasizes that all 24 Tirthankaras, the supreme spiritual guides in Jainism, were born from the womb of women. Their mothers are revered as "Jagat Janani" (Mother of the Universe) and "Ratna-Kukshi ki Dharini" (Bearer of the Gem-Womb).
• Even Indra, the king of gods, pays homage to the Tirthankara's mother first upon the birth celebration, acknowledging her divine role.
• The author asserts that the 63 "Shalaka Purushas" (illustrious men) in Jain tradition were also born from women, underscoring that without women, the emergence of these revered figures would be impossible.
• The author stresses that our very presence on Earth is a debt to women, as we are born through them.

2. Countering Negative Perceptions:

• The text directly confronts negative sayings about women, such as "What is the one door to hell? Woman" (Shankar Prashnottari) and "Women are the root of a man's hell" (author unknown).
• It posits that these negative views arise when women are seen solely in terms of pleasure and desire. When viewed in their highest spiritual capacity, such as the mother of the first Tirthankara, the perspective shifts to reverence.
• The author introduces the principle of Anekantavada (non-absolutism) and Syadvada (conditional predication) to explain that every entity, including women, has multiple aspects. Judging them based on a single narrow perspective leads to an incomplete understanding.

3. The Noble Aspects of Woman:

• Ideal Mother:

  • A woman's heart is likened to an ocean of affection for her child, an inexhaustible source of maternal love.
  • This boundless love motivates her to nurture and protect the child for months in her womb.
  • She is the embodiment of selfless service, prioritizing her child's needs over her own until the child becomes self-reliant.
  • Mothers are the primary educators, instilling religious, social, moral, and familial values that last a lifetime.
  • A mother's love is impartial, regardless of the child's appearance or disposition. The slightest pain in her child causes her immense distress, and she strives to alleviate it with all her might.
  • The text lists numerous examples of mothers who gave birth to great souls, such as Marudevi (mother of Rishabhdev), Trishala (mother of Mahavir), Kausalya (mother of Rama), Devaki (mother of Krishna), Anjana (mother of Hanuman), and Sita (mother of Luv-Kush). These examples demonstrate that women, though seemingly delicate, are the progenitors of the strong and virtuous.

• Ideal Wife:

  • A wife leaves her parental home and family ties to become an integral part of her husband's family, sharing their joys and sorrows.
  • Her happiness and sorrow become intertwined with her husband's family.
  • She is described as being like a shadow to her husband, with a relationship akin to that of fish and water.
  • As a wife, she not only pursues her own spiritual path but also supports her husband in his religious endeavors.
  • The text highlights the ideal of Bharya-Dharm-Anukoola (wife in accordance with Dharma).
  • Examples of devoted wives include Sita, Damayanti, and Draupadi, who found happiness in serving their husbands and were ready to share their suffering.
  • Maha-sati Madanrekha is cited for her exceptional devotion, as she helped her dying husband attain a favorable rebirth through her compassionate prayers.
  • Queen Chellana of Magadh is mentioned for guiding her husband, King Shrenik, towards the path of true faith.
  • Subhadra is noted for inspiring her husband and family to embrace the path of the Shramanas (ascetics).
  • The text further emphasizes that many women have sacrificed their lives to protect their chastity and the honor of their husbands.
  • Rajamati's story is presented as an exceptional example of devotion and renunciation. She chose to follow her fiancé, Neminath (the 22nd Tirthankara), on his spiritual path, abandoning her royal life and wealth. This act is presented as a testament to the extraordinary potential for sacrifice in women.

• Skilled Ruler:

  • While women are often perceived as delicate, they can also embody strength and determination when duty calls.
  • The author distinguishes between worldly rulers who might exhibit cruelty and "Dharma-Shasikas" (spiritual rulers) who, even when firm, never resort to cruelty.
  • In Jainism, 24 women led the large communities of Sadhvis during the time of each of the 24 Tirthankaras. Brahmi led during the time of the first Tirthankara, and Vandana during the time of the last.
  • These Mahasatis (great ascetics) expertly guided vast communities of nuns, contributing to their own spiritual welfare and that of the community.
  • An example is given of Mahasati Chandana's reprimand to Mahasati Mrigavati, which led both to attain Kevala-Gyan (omniscience).

• Religious Preacher:

  • Women have always been preachers and teachers, primarily as mothers.
  • However, they also excel as spiritual guides in their own right, leading not only themselves but also their families and others towards self-realization.
  • The author highlights the role of Rishabhdev's daughters, Brahmī and Sundarī, who enlightened their brother Bahubali about the futility of pride and guided him towards Kevala-Gyan.
  • Similarly, Sadhvi Rajamati's admonitions helped Rathnemi Muni redirect his focus back to asceticism.
  • The text also mentions that Acharya Haribhadra Suri received spiritual enlightenment from Mahasati Yakini, demonstrating the influence of women in spiritual discourse.
  • Countless Sadhvis throughout history have guided beings towards the righteous path.

• Messenger of Peace:

  • While wealth, women, and land are often cited as causes of conflict, women have also been instrumental in resolving conflicts and bringing peace.
  • Women possess creative, constructive, and even destructive power. The focus here is on their constructive and creative aspects.
  • The story of Mahasati Mrigavati is recounted, where she intervened in a battle between her two sons, who were unaware of their familial relationship. By revealing the truth and guiding them towards peaceful teachings, she averted the war and brought about peace.

• Contemplative Being:

  • Women possess contemplation and thinking power, sometimes even superior to men.
  • While many contemplate worldly matters, women can also engage in deep philosophical and spiritual thought.
  • Jayanti Shravika is presented as an example of a sharp-minded and courageous woman who posed profound philosophical questions to Lord Mahavir in the Samavasharan (a divine assembly).

• Strong of Resolve:

  • Women exhibit unparalleled determination and adherence to their vows, similar to ascetics devoted to penance.
  • Once a woman sets her mind to something, she sees it through to completion.
  • The Antakruddasha Sutra mentions the rigorous penance undertaken by Sadhvis, demonstrating their unwavering commitment.

• Faithful Devotee:

  • Women are characterized by their deep-seated faith, described as an unquenchable flame of devotion.
  • Faith can be blind or righteous. Righteous faith leads to liberation, while blind faith leads to suffering.
  • Jain history is replete with women who held unwavering faith in the teachings of the Tirthankaras.
  • Sulsā, a resident of Rajagriha, is highlighted for her steadfast devotion to Lord Mahavir. She resisted the tests of the Siddha Ambada, a monk with numerous powers, who tried to sway her faith by transforming himself into various forms, even that of Mahavir. Ultimately, Ambada himself bowed down to Sulsā's unwavering faith.

Conclusion:

The author concludes by urging readers to reconsider their perception of women, moving from seeing them as weak and helpless to recognizing their potential as powerful spiritual practitioners. Women have established exemplary ideals in both worldly and spiritual life. It is time for women to leverage their inherent qualities and the inspiring legacies of their predecessors to foster the creation of a superior generation. The author emphasizes that women must awaken to their own power to protect the achievements made by women throughout history and to maintain the noble ideal of womanhood.