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Role of Women in Jaina Religion
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would be illogical, for a man to treat woman as inferrior. The approach of Jaina religion towards woman is based on the concept of equality.
Jaina religion is emancipation oriented religion. It mainly emphasises the values of renunciation, detachment and liberation. Normally, in almost all religions a woman is considered as an abstacle in the way of emancipation for the reason that she evokes passions and carnal desires, and thus to be kept at a safe distance. But in the Jaina fold, the approach is totally different. "Sūtrakrtānga Niryukti" specifically mentions that just as a woman is liable to destroye the character of a man, so a man might destroy the character of a woman. Hence, women averse to worldly pleasures should save herselves from men, in the same manner as men have to save themselves from women.
Jaina religion has also probed some of the deeper aspects of manwoman relationship. The significance of the word Nārī has been fully explained in 'Sutrakrtānga Niryukti'and Cūmi'. There a woman has been classified as 'Dravya Stri'and 'Bhāva Stri'. Dravya strī means the physical formation of a woman and Bhāva Strī means her temperament. So also in 'Uttarādhyayana Cümi', 'Niśitha Cūmi' and 'Ācārārga cūmni' the female temprament is elaborately described. Again, 'Tandulavaicārika Prakiraka dwells upon some 94 innate characteristics of a woman. Indeed, at some places the description seems to be derogatory butit is specifically mentioned in 'Bhagavati Ārādhanā' that this description of the shortcomings applies only to ordinary and unchaste women. It also mentions how the glory of a virtuous woman spreads everywhere and she is like a goddess on earth. She is worshipped even by the gods and no words are adequate to praise her. Jaina Agamas regard wife (strī) as 'dhammasahāya', one who helps in religion.
Thus the role of women in Jaina religion has been very significant. From the early period of Rşabhadeva, the first Tīrtharikara of Jaina religion, education was imparted to young daughters. Jñātādharmakathā and 'Jaṁbūdvipa Prajñapti'give an account of Sixty-four arts of women who used to acquire mastery in dance, music fine arts and culinary art besides language, mathematics and writing. Marudevi, Rşabhadeva's mother, was compasssion incarnate. Brāhmi, Rşabhadeva's daughter, was intelligent and virtuous and was also acquainted with the Sixty-four arts.
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