Satipratha Aur Jain Dharm

Here's a comprehensive summary of the provided Jain text, "Satipratha aur Jain Dharm" (Sati Practice and Jainism) by Sagarmal Jain, focusing on its core arguments regarding the concept of "Sati" and its relationship with Jainism:

The book "Satipratha aur Jain Dharm" by Sagarmal Jain delves into the concept of "Sati" and critically examines its presence and understanding within Jainism, differentiating it sharply from the prevalent Hindu "Sati pratha" (widow immolation).

Defining "Sati" in Jainism:

• Broad Meaning: Both Jainism and Hinduism use the word "Sati" to refer to a virtuous and chaste woman. In the Shvetambar Sthanakvasi Jain tradition, contemporary female ascetics (Sadhvi Shramani) are still addressed as "Sati" or "Mahasati," highlighting the inherent respect for chastity.
• Distinction from Hindu "Sati Pratha": The author emphasizes that while the initial meaning of "Sati" in Hinduism was also about chastity, it later evolved to specifically mean a woman who immolates herself on her husband's funeral pyre. Jainism's concept of "Sati" is fundamentally different and does not support this practice of widow immolation.
• The Sixteen Famous "Satis": Jainism venerates sixteen famous "Satis" whose stories are found in Jain scriptures, commentaries, and ancient Jain literature. The text lists them: Brahmi, Chandanvalika, Bhagavati Rajamati, Draupadi, Kausalya, Mrigavati, Sulasa, Sita, Subhadra, Shiva, Kunti, Shilavati, Nala's wife, Chula, Prabhavati, and Padmavati.
• Nature of These "Satis": Crucially, the book states that none of these sixteen venerated Jain "Satis" immolated themselves on their husbands' pyres. Instead, they were valiant heroines who fought fiercely to protect their chastity. They either embraced the ascetic life (became nuns) or chose death to preserve their virtue. Examples are given of women like Dharini (wife of Dadivahana and mother of Chandana) who gave up their lives to protect their chastity.
• Jain "Sati" Defined by Chastity and Self-Preservation: Therefore, a "Sati" in Jainism is not one who follows her husband to death on the pyre, but rather a woman who strives to protect her chastity in difficult circumstances and upholds it, even at the cost of her own life.

Analysis of "Sati Pratha" (Widow Immolation):

• Two Forms of "Sati Pratha": The author identifies two primary forms of the practice:
  1. Forced Immolation: The barbaric form where a woman is compelled, against her will, to die with her husband's body.
  2. Voluntary Immolation: Where a woman, out of intense love for her husband, chooses to immolate herself, sometimes believing it will lead to reunion in future lives.
• Rejection by Jain Acharyas: Jain ascetics have never supported either of these forms of "Sati pratha."
• Critique of Forced Immolation: Forcing a woman to die is considered a barbaric act of killing a sentient being, a grave sin, and not a religious or righteous act.
• Critique of Voluntary Immolation: A woman voluntarily choosing to die due to emotional attachment or the belief of reunion in the next life is categorized as suicide, a form of self-violence, and therefore a sinful act.
• Karma and Rebirth: Jainism teaches that one's future rebirth depends on their actions (good or bad), not on accompanying their husband in death. The belief that immolating oneself will guarantee reunion with the husband in the next life is considered a false premise.
• Ancient Roots: The practice of burying or burning women with their husbands' possessions is an ancient, male-dominated practice rooted in the idea of women as objects of male consumption. Evidence of this is found even in ancient Egypt.

Jainism and the Absence of "Sati Pratha":

• No Scriptural Endorsement: The book states that there is no instance in Jain scriptures or literature where "Sati pratha" is mentioned or approved.
• Nishitha Churni Mention: The earliest mention of such a practice is found in the Nishitha Churni (7th century CE), describing a king who ordered 500 merchants to be burned alive, and their wives followed suit. However, the text notes that the commentator, Jinasena Gani Mahattar, details this but does not approve of it.
• Evidence of Pre-Islamic Presence: The text acknowledges that the practice existed in India before Muslim invasions, as evidenced by Hindu Puranic literature from before the 7th century CE.
• Impact of Muslim Invasions: The author posits that increased insecurity among women due to Muslim invasions and soldiers' behavior heightened the importance of chastity and contributed to the rise of "Sati pratha" in the broader Indian psyche.
• Jainism's Alternative: The Bhikshuni Sangha: The most significant reason for the absence of "Sati pratha" in Jainism is the existence and strong support for the Bhikshuni Sangha (order of nuns).
  • Psychological Security: The primary psychological drivers for a woman becoming a "Sati" are insecurity and disrespect after her husband's death. Jainism provided a dignified path through the Bhikshuni Sangha.
  • Social Respect and Spiritual Development: A woman who became a nun in Jainism gained respect in society and avenues for spiritual growth. Jainism encouraged widows, abandoned women, and distressed women to join the Sangha.
  • Economic Security: Unlike Hindu widows who often faced economic hardship, Jain women in the Sangha received alms and were not economically precarious. Jainism also recognized women's right to property.
  • Discipleship over Immolation: Jain acharyas consistently emphasized becoming a nun over immolating oneself. While Hindu scriptures mention Krishna's wives becoming "Sati" (except Satyabhama who became an ascetic), Jain tradition states all of Krishna's chief queens became nuns. Similarly, while Sita was absorbed into the earth, Jain tradition has Lava and Kush's mother becoming an ascetic. These examples show Jain acharyas' stance against "Sati pratha."
• Contrast with Hindu Practices: The book notes that in Hinduism, the right to property for widows sometimes led to families forcing them to become "Sati." Jainism, being non-violent, would never endorse forcing a woman to sacrifice herself for property. Even if a woman chose to become a nun, she could still inherit property.

Social Influence and Late Jain "Sati" Monuments:

• Societal Influence: Despite its religious rejection, Jainism, as part of the broader Hindu society, was influenced by prevalent social customs, particularly in the Rajput era.
• Jain "Sati" Monuments: Some Jain inscriptions from this period mention Jain women becoming "Sati." These are attributed to the influence of the surrounding Hindu society and close ties of some Jain families (especially Oswals) with royal families.
• Oswal Tradition: If in Bikaner alone, 28 Oswal "Sati" monuments are recorded, dating from the 16th to the 19th centuries, it indicates a limited but present practice within certain Jain communities closely linked to royalty.
• Worship of "Sati" Monuments: The author himself has witnessed the worship of such "Sati" monuments within his own lineage, acknowledging that while these were considered folk traditions by Jain acharyas rather than spiritual practices, they did exist.
• Specific Case of Morakhana Surani Mata: The text mentions a "Sati" temple dedicated to Surani Mata, a Jain woman who immolated herself due to love, highlighting a specific instance.
• Conclusion on Social Influence: The conclusion is that while "Sati pratha" was never religiously endorsed or recommended by Jain acharyas, it did find a limited presence in some Jain families due to social and cultural influences, particularly from the Rajput Kshatriya tradition. These "Sati" monuments were treated as objects of veneration, similar to lineage deities, but without religious sanction from Jain authorities.

Overall Conclusion:

The book strongly argues that Jainism, in its core religious and ethical teachings, rejects and never endorsed the practice of widow immolation ("Sati pratha"). The Jain concept of "Sati" refers to a woman of virtue and chastity who may even sacrifice her life to protect her honor, but not by immolating herself on her husband's pyre. The existence of a robust Bhikshuni Sangha provided a dignified and secure alternative for women. While some social vestiges of "Sati pratha" did appear in certain Jain communities due to societal pressures, these were deviations from the true Jain path and lacked the sanction of Jain acharyas.