Satipratha Aur Jain Dharm

Here's a comprehensive summary of the provided Jain text on Sati Pratha and Jain Dharma:

The Jain text, "Satipratha aur Jain Dharm" by Ranjankumar, explores the practice of Sati Pratha (widow immolation) in relation to Jainism. Sati Pratha, also known by names like Sahamara, Sahagamana, Anumarana, or Anvarohana, refers to a widow burning herself alive on her husband's funeral pyre. The text acknowledges two potential scenarios within this practice: either the widow is forced into the pyre against her will, or she enters it voluntarily.

While Sati Pratha was considered a common occurrence in ancient times with abundant mentions in Hindu scriptures, the text highlights its exceptional and rare nature within Jainism. The author points out that Jain scriptures (Agamas) generally lack mention of this practice. When it is alluded to, it's treated as an exception.

The text contrasts the treatment of Sati Pratha in Hindu scriptures, categorizing them into those that:

• Do not support Sati Pratha.
• Ambiguously support Sati Pratha.
• Clearly support Sati Pratha.

However, Jain scriptures do not present such a differentiation. An example cited from "Nishithachurni" describes 500 merchants being burned alive by a king for not paying taxes, and their wives also immolating themselves on their pyres. Similarly, a description in "Prashnavyakara" mentions women in the Chalukya country performing self-immolation after their husbands' deaths, but Jain scholars do not endorse this.

Further, the text notes that beyond these exceptional mentions, there are no other similar accounts in Jain literature. An incident in "Mahanishitha" describes a widowed princess wanting to practice Sati, but her paternal lineage did not have this custom, and she eventually abandoned the idea. This demonstrates that Jain scholars considered voluntary self-immolation after a husband's death as improper, labeling it as "bal-maran" (infantile death) or "lokamudhta" (delusion of the world).

Crucially, the text asserts that there is no religious support for Sati Pratha within Jain Agamic literature or its commentaries.

The text addresses examples in "Avashyakachurni" of women like Dadhivahan's wife and Chandana's mother performing dehatyag (giving up the body) for the sake of preserving their chastity. However, it emphasizes that this dehatyag is distinct from the concept of Sati Pratha. Jainism does not believe that following one's husband into the fire leads to reuniting with him in the afterlife. Instead, Jainism adheres to the principle of karma, believing that individuals are reborn in different life forms based on their own actions and intentions. While some later Jain narrative literature might depict couples reuniting in future lives, there are also counter-examples.

Therefore, the text unequivocally states that Jainism does not support Sati Pratha on religious grounds.

Beyond religious reasons, the text outlines social reasons for Jainism's lack of support for Sati Pratha:

• Women's Role in Family and Business: Interpretive literature describes many instances where wives, after their husbands' deaths, not only managed family responsibilities but also continued their husbands' businesses. An example from "Anuttaropapatika" mentions a merchant's wife running the trade after becoming a widow. "Uttaradhyayana" states that a childless queen managed state affairs through a minister when the son was not of age.
• Asceticism as an Alternative: Jain Agamas and their commentaries frequently mention widows becoming nuns. For instance, Madanrekha became a nun after her husband's murder due to her grief. Similarly, women like Yashabhadra and Padmavati became nuns due to sorrow or detachment, rather than practicing Sati. "Jnatadharmakatha" narrates the instances of Potila and Sukumalika becoming nuns.

The text then addresses the question of why sixteen women (Brahmī, Sundarī, Vasumatī, Rajmatī, Draupadī, Padmavatī, etc.) are referred to as "Sati" in Jain tradition and are remembered alongside Tirthankaras. The answer provided is that their honorable status stems from their conduct and the measures they took to protect their chastity. They are called "Sati" because they lived a life of celibacy to protect their virtue and maintained their purity even after their husbands' deaths. The current use of the term "Mahasati" for Jain nuns is also primarily based on the adherence to chastity.

The text also mentions that in the prabandha-sahitya (managerial literature) written after Jain Agamic commentaries and mythological works, it is stated that after the deaths of Tejpal and Vastupal, their wives renounced their lives through anashan (fasting). While this involves giving up one's life after a husband's death, the nature of this act is described as gentler. The author suggests this reflects the Jain reaction to the prevalent Sati Pratha of that era.

The text further explores why Sati Pratha had such a limited prevalence in Jainism, attributing it to the Jain nun order (Bhikhshuni Sangh). This order served as a refuge for widows, abandoned women, or those without support. When such women faced mistreatment, the Jain nun order acted as a shield, allowing them to escape familial oppression and lead respectable lives. The author notes that even today, the Jain nun order provides shelter for unmarried women facing issues like unattractiveness, lack of wealth, or other societal challenges. The Jain nun order's role in protecting women's dignity and chastity is credited with the absence of the "vile tradition" of Sati Pratha in Jainism.

Finally, the text briefly touches upon the widespread prevalence of Sati Pratha in Hinduism, suggesting that without the existence of such traditions, there wouldn't be as many examples of Sati in the Hindu tradition.

In essence, the text argues that Jainism, in principle and practice, discouraged and largely lacked the practice of Sati Pratha, emphasizing alternative paths of austerity, virtue, and societal contribution for women, particularly through the institution of the Jain nun order. The instances of "Sati" in Jain tradition refer to women of exceptional virtue and chastity, not to widow immolation.