Stree Anyatairthik Evam Svastra Ki Mukti Ka Prashna

Here's a comprehensive summary of the provided Jain text, "Stree Anyatairthik evam Svastra ki Mukti ka Prashna" by Sagarmal Jain, focusing on the core arguments and historical context presented:

The book delves into the complex and historically significant question of the liberation (mukti) of women, individuals from other religious traditions (anyatairthik), and those who remain clothed (svastra or sargranth) within Jainism. It traces the evolution of these concepts and the debates surrounding them across different Jain traditions and historical periods.

Core Argument & Historical Trajectory:

The central theme is that the prohibition of liberation for women, those from other faiths, and the clothed began with Acharya Kundakunda, a prominent Digambara Jain philosopher, around the 6th century CE. Before this, the text argues, Jain traditions, including early Shvetambara and the Yapaniya sect, generally accepted the possibility of liberation for all these categories.

Key Points and Arguments:

• Early Acceptance (Pre-6th Century CE):

  • Shvetambara Agamas: Texts like the Uttaradhyayana Sutra, Jnatadharmakatha, and Antakridasha contain mentions of women achieving liberation, such as Malli and Marudevi.
  • Yapaniya Tradition: This tradition, which was closer to Shvetambara in some aspects, was a proponent of achilakatva (non-clinging) but also supported the liberation of women, the clothed, and those from other traditions. They are credited with being the first to logically support these concepts.
  • Digambara (Pre-Kundakunda): While the text notes a lack of explicit sources on the Digambara stance before Kundakunda, it implies that the strict prohibition likely did not exist.
  • Early Commentaries: Commentaries like Tattvartha Bhashya (around the 4th century CE) discuss liberation from the perspective of "linga" (gender/signifier) and "veda" (desire), allowing for liberation through different physical forms and states of desire.

• The Shift with Kundakunda (6th Century CE):

  • Prohibition of Clothed Liberation: Kundakunda, in his Suttapahuda, is identified as the first to explicitly prohibit the liberation of the clothed, even for a Tirthankara. This implicitly includes women as they cannot be unclothed.
  • Reasons for Prohibiting Women's Liberation: Kundakunda's arguments against women's liberation centered on:
    • Physical Reasons: The presence of subtle beings (jiv) in the womb, navel, and breasts, making rigorous adherence to vows difficult.
    • Mental/Emotional Reasons: The perceived instability of the female mind and menstrual cycles hindering undisturbed meditation.
    • Inability to be Unclothed: As achilakatva was deemed the sole path to liberation, and women could not be unclothed, their liberation was consequently denied.

• The Yapaniya Counter-Argument (7th Century CE onwards):

  • Direct Response to Kundakunda: The Yapaniya tradition, particularly through texts like Yapaniya Tantra (now lost but referenced by Haribhadra), provided logical counter-arguments to Kundakunda's prohibitions.
  • Logical Defense of Women's Liberation: They argued that women are not inherently incapable, have the potential for right belief, are not devoid of intellect, nor are they flawed in ways that would prevent spiritual progress. They countered specific arguments about physical impurity and mental instability.
  • Haribhadra's Support (8th Century CE): Shvetambara Acharya Haribhadra, in his Lalitavistara, adopted and elaborated on the Yapaniya arguments, essentially refuting Kundakunda's position without presenting entirely new arguments.

• Subsequent Debates and Developments:

  • Shvetambara Adherence: Following Haribhadra, numerous Shvetambara scholars continued to support women's liberation and the liberation of the clothed and those from other faiths.
  • Digambara Continuation: The Digambara tradition, largely following Kundakunda and later scholars like Virasena and Nemichandra, generally upheld the prohibition of liberation for the clothed, women, and other-faith adherents, often linking it to the strict requirement of achilakatva.
  • The "Anyatairthik" and "Svastra" Question: The book notes that the question of "anyatairthik" (those from other traditions) and "svastra" (clothed/householders) liberation is directly linked to the debate on women's liberation. If one accepts that the path to liberation is solely through absolute non-clinging, then individuals in any other "vow" or "attire" cannot be liberated.

• Key Themes and Interpretations:

  • The Role of Achilakatva: The text emphasizes that the strict adherence to achilakatva as the sole path to liberation was the primary driver for the prohibition of women's and the clothed's liberation.
  • Nature of Liberation: The liberation is ultimately seen as a state of spiritual purity and detachment, independent of external forms or affiliations.
  • Interpretations of "Manushyani" in Scriptures: The debate over the interpretation of terms like "manushyani" (human female) in texts like the Shatkhandagama highlights differing views on whether it refers to the physical woman or a feminine disposition in a male. The author favors the literal interpretation of "woman" in the context of the Uttaradhyayana Sutra.
  • The Question of Vows and Conduct: The text explores whether adherence to vows (vrata) is contingent upon external factors like attire or gender, or if internal purity and detachment are paramount.

Conclusion:

The book argues that the historical trajectory shows an early inclusive approach to liberation in Jainism, which was significantly challenged by Kundakunda's emphasis on absolute non-clinging. The Yapaniya tradition and later Shvetambaras are presented as defenders of the earlier, more inclusive understanding, while the Digambara tradition, particularly influenced by Kundakunda, largely maintained a more restrictive view. The core of the debate revolves around whether external factors like gender and attire are insurmountable barriers to spiritual liberation, or if internal purity and detachment are the true determinants.