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The Jain Kalpa was given more importance than the Stavira Kalpa in the Svetambara Pragama literature, but from a practical point of view, it was prohibited after the Aryajambhu. The Digambara tradition prohibits women from attaining liberation, but the Digambara tradition-accepted Shatkhandagama states that human women are adequately present in the Samyagmithyadristi, Asanyatasamyagdristi, Sanyatasanyata, and Sanyata Gunasthanas. In this, the word "Sanjad" has been given in the commentary by the editors, the gist of which is that a human woman cannot be in the "Sanyata" Gunasthan, and if she is in the Sanyata Gunasthan, then she can attain liberation. A strong atmosphere of opposition arose in the Digambara community regarding the present question, then the editors of the text, Pandit Heerlalji Jain, etc., again explained it in the "Preface to the Third Part of the Pakhandagama", but when the scholars saw the original copy of the Pakhandagama in Moodbidri (Karnataka), they also found the word "Sanjad" in it. Vadkar Swami, in his Mulachar, while analyzing the conduct of the Prayikas, has said that the Sadhus or Dharayikas who conduct themselves in this way attain worship, fame, and happiness in the world and attain liberation. This also mentions the Prayikas attaining liberation. But later, the commentators prohibited women's liberation in their commentaries. Of all the rules of conduct, the most important rule is that of Uddishta Tyaga, which has been equally important in both traditions. In the Svetambara Pragama literature and its explanatory literature, there is a special description of the exceptional path regarding conduct, but there is no description of the exception in the Digambara tradition, but on deep reflection, it appears that there must have been exceptions in the Digambara tradition as well, if there were no exceptions from the beginning, then how would the name of Nishita come in the Angavahy list? In the Svetambara tradition, the study of exceptions has been prohibited for every individual by codifying them. Only a Shraman with special qualifications is considered eligible to read them. The number of Svetambara Shramans has been very high from the beginning, which led to the creation of Chhedasutras for the smooth functioning of society. The Chhedasutras explain the hidden secrets and subtle activities of Shramanachar. Many favorable and unfavorable situations arise in the life of a Shraman, the Chhedasutras tell how to make decisions in such difficult situations. The description of rules and sub-rules regarding conduct, as is available in the Chhedasutras in the Jain tradition, is also found in the Vinayapitaka in the Buddhist tradition and in the Kalpasutra, Shrotasutra, and Grihasutras in the Vedic tradition. There were also Chhedasutras in the Digambara tradition, but they are not available today. The Chhedasutra is not mentioned in the Mandisutra. The first use of "Chhed Sutra" is in Praavshak Niyukti 16. Sammamicchhaittthi Asanjad Sammaittthi Sanjdasanjad (Atra Sanjad iti Pathasheesh: Prabhati) Ththane Niyama Pajjattiaao. - Shatkhandagama, Part 1 Sutra 93 p. 332, Praka..-Seth Lakshmichand Shitabaray Jain Sahityoddhark Fund Office Amravati (Berar) 1939 17. Evam Vidhanchariyam Charitam Je Sadhavo Ya Ajjaayo / Te Jagpujj Kitti Suham Cha Lan Sizhati / / -Mulachar 4/196, p. 168 [39]