Vidushi Sadhvio

Here's a comprehensive summary of the provided Jain text, "Vidushi Sadhvio":

The book "Vidushi Sadhvio" by Punyavijay, published by Punyavijayji, is a collection of essays, with the initial section focusing on the biography of Pravartini Sadhvi Shri Ranjanshi Ji, as presented in the first volume of "Shri Sametshikharji Tirthdarshan."

The author begins by addressing a common lament in the Jain community: the perceived lack of biographical accounts of prominent Jain Sadhvis by scholarly Jain acharyas. The author points out that while Jain acharyas have extensively documented various fields of literature and composed highly specialized scriptures, there's been an oversight or indifference towards chronicling the lives of Jain nuns.

To support this observation, the author cites numerous names of Mahattaras (senior nuns), Ganinis (leaders of groups of nuns), Pravartinis (leaders of orders), and Sadhvis found in the colophons of manuscripts dating back to the 12th, 13th, and 14th centuries. These names include Udayashri Mahattara, Sumerusundari Mahara, Prabhavati Mahattara, Paramaśrī Mahārā, Ajitasundari Gaṇinī, Jagatsundari Gaṇinī, Nirmalamati Gaṇinī, Devsiri Ga., Jinsundari Gai, Kīrtiśrī Gai, Tilakaprabhā Ga., Dharma-lakṣmī Ga., Marudevī Gai, Vinayaśrī Ga., Bālamati Ga., Mahimā Ga., Śrīmatī Gai, Mānasiddhi Gai, Puṇyasiddhi Ga., Śāntivallari Gai, Jagamat Ga., Sādhī Nalinaprabhā, Sāv Kevalaprabhā, Sārā Cāritralakṣmī, Sā. Padmalakṣmī, Sā. Bhāvasundarī, Sāv Mayaṇāsundarī, and Sāv Bhuvanasundarī.

The author then highlights how respected acharyas did acknowledge and immortalize the contributions of their spiritual mothers and prominent female disciples. For instance, Acharya Shri Haribhadrasuri Bhagwan, in his commentaries on scriptures like Āvaśyakasūtra and Daśavaikālika Sūtra, mentions his spiritual mother Mahattara with respect, stating, "Mariyā Yāvinya Dharmaputreṇa Chintitā" and referencing her as "Kṛtiriyam Sitāmbarāchāryajinabhaṭa (Bhadrāpāṭhā.) Nigadānusāriṇo Vidyādhara-kulatilakāchārya-jinadatta-śiṣyasya Dharma-tō Jāiṇi Mahattarā-sūnōralpa-mate rāchārya-Haribhadrasyeti."

Furthermore, the author notes that the first copy of the "Upmmitibhavapran̄cha Kathā" by Acharya Shri Siddharshi was written by a Sadhvi named Shrimati Gaṇa, who is referred to as the embodiment of the Goddess of Knowledge. Acharya Siddharshi himself praises her in the inscription:

"Prathamādarśa likhitā sādhvyā śrutadevatānu kāriṇyā | Durgasvāmiguruṇāṁ śiṣyikayēyaṁ gaṇābhidhayā || 21 ||"

(Written in the first exemplar by a Sadhvi, an imitator of the Goddess of Knowledge, as a disciple of Gurudev Durgaswami, named Gaṇa.)

Acharya Shri Hemchandrasuri, in his commentary on Viśeṣāvaśyak, mentions inspiring individuals like Abhayakumara Gani, Dhana-deva Guni, Jinabhadra Gani, Lakshmana Gani, Vibudha Chandra and others, as well as Mahānanda Shri Mahattara and Viramati Ganini. The text recounts their enthusiastic and dedicated efforts in overcoming obstacles, exemplified by their cries of encouragement: "Re re! Nischitamidānīm hata vayam yadyetannishpadyate, tato dhāvata dhāvata, gr̥hṇīta, lagata lagata" (Oh, oh! We are surely defeated now; if this happens, then run, run, seize it, hold it, hold it!).

The author also points to Gyanashri, an Arya who composed a commentary on the commentary of Acharya Krit on Chāyāvatārasūtra, the last verse of which states: "Iti sannidhāya chitte Jānaśrī rādhikā guṇairvayā | Āchāryaṁ sarvadevai nija gurubhiḥ preritā sati ||"

Gunasamriddhi Mahattara composed the Prakrit version of the Anjanasundari Katha in Vikram Samvat 1400. Although in a fragmented state, it is present in the Jaisalmer Gyan Bhandar. Its inscription reads: "Sirijeselmerpure Vikrama-cha udahasa-uttare varise | Virajinamadivase kiyaman̄jana-sundarī-charyaṁ || 502 || Kr̥tiryaṁ śrī Jinachandra Sūriśiṣyaṇī śrīguṇasamriddhi-mahattarāyāḥ ||"

These examples demonstrate that Jain Sadhvis have significantly contributed to the progress of Jainism and influenced the teachings of Bhagwan Mahavir. The author expresses surprise that despite the existence of ancient statues of Sadhvi Mahattaras in places like Patan and Matar, no biographies of such influential Sadhvis are readily available, highlighting this as a deficiency in Jain literature. However, the author acknowledges that in the current era, biographical accounts of various Sadhvis are being written.

The author then returns to Sadhvi Shri Ranjanshi Ji, stating that while the biography has been written by Shri Dhirubhai Shah, he feels compelled to add his perspective. He notes that Sadhvi Shri Ranjanshi Ji, at a very young age, embraced the path of renunciation along with her mother, pursued knowledge, and dedicated herself to making the lives of women filled with renunciation, penance, and detachment. Her efforts have resulted in a community of well-adorned and virtuous Sadhvis. Her significant contribution to the restoration of Shri Sametshikharji Tirth is highlighted as a fact. She and her community undertook arduous journeys to reach the Tirth for its consecration and immediately returned to Ahmedabad afterwards, demonstrating their dedication. The author emphasizes that even in her advanced age and state of spiritual realization, she remains immersed in meditation, a testament to the strength of her spiritual discipline and the culmination of her life's work.

The text briefly mentions that Sametshikharji Tirth is referenced in the eighth chapter of the Jnātādharmakathāṅga Sūtra and in Vyavahāra Bhāva. The subsequent four volumes of the "Shri Sametshikharji Tirthdarshan" book cover the restoration, consecration, historical context, brief introductions, pilgrimage, and introductions of those involved in the Sametshikharji Tirth's revival, along with the route from Ahmedabad to Sametshikharji. Some photographic depictions of the Tirth are also included, making the book valuable.

The author concludes by offering congratulations to everyone involved in the protection and pilgrimage of Sametshikharji Tirth, thus completing his brief discourse.