Vishwa Chetna Me Nari Ka Gaurava - Book Summary

Here is a comprehensive summary of the Jain text "Vishwa Chetna me Nari ka Gaurava" (The Glory of Woman in Universal Consciousness) by Acharya Dr. Shivmuni:

The book emphasizes that woman is the focal point of society and the seed of good sanskaras (values) and personality development. Her thoughts, actions, and character directly influence the impressionable hearts of children who view her as a mother. Society's perception of women, whether as goddesses, mothers, wives, sisters, or mere objects of desire, reflects its own level of civilization and ideals. The rise and fall of women throughout history are intertwined with the progress and decline of religion and morality in society.

The text then takes a historical look, starting from the era of Lord Mahavir, the 24th Tirthankar, to examine the social conditions and the position of women during that period and how it has evolved.

The Pre-Mahavir Era and the Plight of Women:

The society was bound by false rituals and decaying traditions, blinded by superstition and ignorance.
Mithyatva (false beliefs) was rampant, leading to animal sacrifices and the denial of basic human rights to Shudras.
The primary reason for this spiritual and cultural decline was the deplorable state of women.
Quoting Manusmriti ("Where women are honored, divinity resides") and Swami Vivekananda, the author highlights that a nation's greatness is directly proportional to the honor it bestows upon women. The neglect of women, described as "idols of power," led to societal downfall.
During Lord Mahavir's time, women lived in darkness and subjugation. They were treated as less than footwear or mere objects of pleasure.
Victorious women from wars were sold in markets like cattle, as exemplified by Princess Chandanwala.
Women were considered dependent throughout their lives: on their father in childhood, on their husband in youth, and on their sons in old age.
They were denied participation in religious activities and held the belief that women could not attain liberation (moksha).
This led to women living subservient and sorrowful lives.
The text cites Tulsidas's verse, which categorizes women alongside animals, laborers, and the ignorant as deserving of punishment, highlighting their extreme subjugation.
The practice of Sati (widow immolation), where a widow was forced to burn herself alive with her deceased husband, was prevalent, driven by the belief that it ensured salvation. Those who did not become Sati were forced to live an inhuman life as widows, marked by shaved heads, white clothes, and meager food. Widows were considered inauspicious and excluded from auspicious occasions and religious ceremonies.
The author also quotes Maithili Sharan Gupt's poignant lines: "Alas, what is your story, O unfortunate woman? Tears in your eyes, milk in your apron!" further illustrating their sorrow.

Lord Mahavir's Revolution and the Elevation of Women:

The text then focuses on Lord Mahavir's profound impact. During his ascetic period, he took a rigorous vow (abhigraha) that, while intended for his own purification, significantly contributed to the upliftment of women.
Lord Mahavir recognized the equality of men and women by perceiving the imperishable soul within the mortal body. He understood that the soul's power and strength are the same regardless of gender.
He proclaimed that women have equal rights in all religious and social spheres as men, considering the notion of women being inferior a mere delusion.
He established the Sangh of Shramanis (nuns) with the same importance as the Sangh of Shramanas (monks), with Sadhvi Pramukha Chandanwala independently leading them.
The text provides statistics to highlight the significant presence of women in Lord Mahavir's order: 14,000 monks versus 36,000 nuns, and 151,000 lay followers (shravakas) versus 118,000 lay followers (shravikas).
This demonstrates how Lord Mahavir elevated women to high positions and instilled a sense of self-respect and pride, even in a society that considered them inauspicious in religious and social activities.

The Inherent Power and Significance of Women:

The book asserts that man, despite being a symbol of power, is incomplete without woman. Examples like Radha without Krishna, Sita without Ram, and Gauri without Shankar illustrate this.
Woman is truly a great power. India has historically seen women as divine, worshipping them in the forms of the Universal Mother.
Woman's boundless love and compassion are a constant source of inspiration for man. She is the embodiment of service, love, affection, and kindness.
As a mother, wife, and sister, she merges her own happiness and sorrow with those of her loved ones. Her happiness is not personal but familial, and her family's well-being is her primary concern.
Therefore, woman is truly the soul of the family, society, and nation. The upliftment of one woman signifies the upliftment of a family, which is the root of societal and national development.
As a daughter-in-law, she unites two families. As a sister, she protects her brother. As a wife, she is the better half. As a mother, she nurtures her children with profound love and sanskaras, guiding them to excel.
In all her roles, women sacrifice their own existence to develop others, like a tree providing shade or a lamp illuminating the path by burning itself.
The text emphasizes that those who disrespect or insult women will face the sufferings of hell, while respecting and honoring them purifies one's inner self.

Historical Contributions and the Ideal of Motherhood:

The text highlights the indispensable role of women in the rise and fall of nations, stating their contribution is no less than men's.
Great women have demonstrated sacrifice and devotion. They have acted as both peace and revolution, light and flame, on the stage of society.
It is a centuries-old truth that woman is the source of man. She gives birth to the most exalted beings, the Tirthankaras, who are first revered by the gods.
Jain philosophy states that a woman can never go to the seventh hell because her heart lacks the extreme hardness and cruelty that would bind one to such a state.
The highest form of woman is motherhood, which represents her ultimate development and the essence of her inner consciousness.
Maternal love (vatsalya) is an inherent expression of every woman's heart. She is a symbol of love, faith, devotion, and tenderness.
Woman's love and maternal affection keep humanity alive and vibrant. Without it, humans might become insensitive and lose their emotional capacity.
The love and empathy a woman provides are unique, as love requires surrender, and woman is the symbol of surrender.
A scientific experiment with baby monkeys demonstrated that deprived of maternal love, they became abnormal and mad, highlighting the crucial role of maternal affection.
Historically, while sages educated the minds of their disciples, their wives, the 'Guru Mata' (mother of the teacher), nurtured their hearts with their compassionate love. Examples like Mandalsa, Jijabai, Rajmati, Madan Rekha, Kaikeyi, Nagila, and the influence of a woman's words on Mahakavi Tulsidas are cited to illustrate this point.

Modern Women and the Importance of Education and Spirituality:

The book acknowledges that modern women are no longer behind men, walking shoulder-to-shoulder with them.
Great women like Sarojini Naidu, Kasturba Gandhi, Vijayalakshmi Pandit, Mother Teresa, and Indira Gandhi are presented as exemplars of awakened feminine power.
The heroism of Rani Lakshmibai of Jhansi and the jauhar (self-immolation) of Padmini of Mewar are remembered with awe.
The unparalleled sacrifice of Panna Dhai led to Maharana Udai Singh ascending the throne of Mewar, changing the course of history. Numerous other women have brightened India's culture through their sacrifice, devotion, and chastity.
While modern women are more independent and free from false traditions, they face numerous problems and complexities, largely due to a lack of education.
This lack of education has hindered their intellectual development, making them dependent on men in many areas.
The author stresses that women must solve their own problems and that seeking education is crucial for this.
Education is not just rote learning but the development of mental faculties that enable women to make confident decisions and resolve life's challenges independently.
However, the book cautions that true progress is achieved when education is harmonized with purity and chastity. While Western women are educated, Indian women's conduct is often more sacred.
Intellectual development alone is insufficient; it must be accompanied by purity of character.
The rapid advancement in women's education has unfortunately led to a decline in their purity, chastity, modesty, and dignity. This has resulted in intellectual development but spiritual decline.
Therefore, the holistic development of women's personality is essential, encompassing not only education but also the sacred domain of character. This can only be achieved through the integration of spiritual education with material education, with spirituality forming the backbone of all learning.