Nari Manavta Ka Bhavishya

Here's a comprehensive summary of the provided Jain text, "Nari Manavta ka Bhavishya" (Woman: The Future of Humanity) by Surendra Bothra, based on the translated text:

The text argues that Jainism, at its core, is a religion of spiritual development, purity of the soul being the ultimate goal, knowledge its path, and non-violence its discipline. The author emphasizes that Jain philosophy recognizes the soul (Atma) as the doer and experiencer, possessing infinite potential for strength. Mahavir Swami's realization was that all souls, despite their diverse manifestations, are fundamentally equal in their potential. The soul's progress or decline is directly tied to the development or degradation of knowledge, a universal law applicable to all before complete purification. This principle of equality forms the foundation of the fourfold social tradition in Jainism, with its rules evolving in accordance with time and circumstances.

The author then addresses the question of a woman's place in Jainism, asserting that Jain scriptures do not indicate any distinction between men and women in the path of spiritual development. This was also reflective of the social norms of the time. The displacement of women from their rightful place began primarily with the insistence that spiritual development necessarily required nudity (Achalattva), a trend that emerged after the fifth century CE. The text cites the example of a hundred-year-initiated female ascetic being considered venerable to a newly initiated male ascetic, a discriminatory aspect that persists today. The author attributes this to the male dominated society's flimsy and baseless arguments, suggesting its persistence for so long indicates male self-interest.

The text refutes several arguments used to deny women their full spiritual potential:

• Biological Structure: The argument that women's regular menstrual bleeding hinders spiritual progress is deemed illogical. The author points out that bleeding is temporary and questions its relevance to spiritual advancement.
• Vulnerability to Rape: The claim that women cannot remain nude due to the risk of rape is dismissed. The author questions if being clothed prevents rape and if it doesn't happen to men, asking if enduring rape and labeling it a "parishaha" (hardship) makes men eligible for liberation.
• Compassion vs. Strong Effort: The notion that women are primarily compassionate and incapable of strong effort is declared contrary to reality. The text asserts women possess the potential for greater exertion and can be more ruthless than men, citing historical examples.
• Fickle Nature: The claim that women are fickle and lack focus for meditation is countered by stating men are more fickle in many respects.
• Lack of Intellectual Capacity: The argument that women lack argumentative power and sharp intellect is also deemed false.

These baseless notions, created by men, became rules within the religious sphere and subsequently permeated society, becoming strong chains for women's subjugation. This exploitation united men across various traditions (Vedic, Buddhist, Jain, etc.) in oppressing women.

The text highlights the importance of balanced responsibilities for a healthy family and society, stating that imbalances lead to disintegration. The author contends that this equilibrium was disrupted when men initiated the cycle of female subjugation for personal ambition, evolving baseless arguments into fallacious reasoning. Examples include statements like women being easily swayed by gifts, being fleeting in their affections, and reverting to bad deeds despite promises.

This tradition of female slavery, contrary to fundamental philosophical principles, continued unchecked, further strengthened by foreign invasions. Social discipline became a tool for enslavement, leading to women being called derogatory names like "avala" (weak), "worthy of punishment," and "gateway to hell."

The dire consequence is that women themselves have internalized this subjugated thinking, accustomed by centuries of societal pressure to view themselves as mere companions to men. They have forgotten that men and women are natural collaborators, not just women being companions to men while men are absolved of responsibility.

Men have used all means – appeasement, punishment, rewards, and deception – to push women into servitude. They have worshipped, adorned, and appeased women when necessary, ultimately leading women to forget their own identity. When men called women unintelligent, they accepted it. When they said women were incapable of spiritual development, they believed it. When they declared women as eternal slaves to men, they agreed and even sacrificed themselves on the pyre. When called weak, they found fulfillment in submission.

The author observes that whenever women protest against oppressive religious, state, or societal rules, the reaction is often: "In the name of freedom, women try to become licentious." The text questions if these rules against licentiousness apply only to women and if men's violations of social and moral codes aren't also forms of licentiousness. It points out that men have crossed many boundaries in the last fifty years, yet the accusation of moving towards licentiousness is solely directed at women.

If oppressed women erupt, the blame for their deviation lies not with them but with the oppressive class that created the "volcano" within them. This oppression is not merely physical but pervasive.

The text then delves into women's physical and mental capabilities, challenging the notion of female weakness:

• Physical Prowess: Examining recent sports records reveals women surpassing men in many areas. Their body composition allows them to compete in bodybuilding. In running, swimming, and other exercises, their competitive capacity is equal to men. The text notes the significant improvement in women's marathon times compared to men's over the past fifteen years. It highlights the endurance and mental resilience of women in long-distance events.
• Physiological Advantages: Women's higher body fat percentage, particularly in the hips, provides superior physical balance. Their muscles possess greater endurance and rely on metabolic energy. Their thinner muscle fibers facilitate faster nutrient and oxygen exchange, and their lower body weight and oxygen needs allow for sustained activity. Increased flexibility in their joints offers greater resistance to injury. Women tire less and maintain concentration better during practice, leading to balanced progress in physical activities, though they may lack the explosive power of men in short-duration, high-intensity sports.
• Mental and Intellectual Strengths: Women often prove more capable than men in mental and intellectual domains, exhibiting greater ability to maintain balance in adverse situations. They can calmly overcome mental stress points that break men. In technical fields requiring meticulous, artistic, and sensitive work, women demonstrate superior skill.

The author concludes that nature has not made women weaker or inferior to men in any capacity; societal distortions and male conspiracies have made them so.

While acknowledging the improvement in women's status over the past fifty years, the author questions its breadth and health. Women still face significant oppression, insecurity, and the need to constantly brace themselves against a male-controlled society. Issues like dowry and widowhood persist, and their birth is still cursed, albeit more subtly than openly. This is not due to women's increased dominance but a shift in the definition of male respectability.

The slow pace of women's progress is attributed to a collective stifled mentality, exacerbated by centuries of subjugation that eroded healthy aspects of culture. Post-independence, there has been little effort to revive these aspects because control over governance, society, and education remains with the same community or its successors who were instrumental in exploiting the ruled during foreign rule. This community, encompassing both men and women, actively works to keep women under their control.

The author argues that this dominant community understands that a healthy society can only be built by giving women their rightful place, a prospect that threatens their vested interests. This leads to a complex problem where those in power are unwilling to act against their own interests. The responsibility lies with those who hold power in governance, religion, education, and social customs. True improvement requires influential individuals to shed selfishness and the general populace to overcome their repressed mentality.

The text defines women's liberation as reinstating them to their natural place in human society, which is a healthy direction. However, if it means merely stepping onto the streets, it is merely exchanging one form of frustration for another.

Motherhood is presented as a natural female function, which men have unfortunately framed as a weakness. The author warns that rejecting or devaluing motherhood would be detrimental not only to women but to all of humanity. Motherhood, often perceived as a weakness, is actually a woman's greatest strength, bestowed by nature. The female contribution to procreation is vital, and socially, women bear the responsibility for the future of society. The end of creation means the end of societal future. Without a mother, there is no child; without a child, no lineage; and without lineage, no future society. This creative responsibility extends beyond the physical act; a mother is the child's first and most important teacher.

The text asserts that the decline of humanity began with women being pushed from their natural place. Women, with their healthy mindset, self-confidence, education, refinement, and courage, are the ones who can rescue humanity from contemporary issues like terrorism, drug abuse, and environmental degradation. The author expresses doubt about the present society overcoming its distorted demands, placing hope in future citizens, who will be built by educated, cultured, and courageous women.

These women will neither sacrifice their family responsibilities for personal ambition nor suppress their ambitions for the family. They will possess their femininity without being weak. They will be self-respecting but not driven by false pride or inferiority complexes. They will be neither slaves to men nor manipulative partners but equal collaborators on the path of human development. The original teachings of the Jain scriptures can play a crucial role in this, as they represent ideologies that viewed women with inherent equality.