Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

Page 396

SOCIAL CONDITIONS
367
her husband the country was invaded by enemies but Simhika fought bravely and chased off the invaders and their forces. This incident speaks of the capacity and ability of the woman-class in carrying the administration of the country. Kalyāpamālā, the princess of Kūbaranagara (Kūvvaranayara 77. 48) was ruling the country in the disguise of a prince when the king, her father was kidnapped by some Mlecchas (34. 18-23). All these examples indicate that women were not considered to be unfit for higher responsibilities but whenever the occasion arose they were duly appointed to discharge the functions of the most upgraded post of rulership.
D. Religious Status.
Jainism provides equal opportunities to men and women. There is no distinction as regards the code of rules to be followed by men and women as lay followers and as ascetics. Both the types of womendisciples are evidenced in the PCV. As lay-disciples they are called Śrāvikās (103.96) and as ascetics they are known as Sramanis (108.49) or Sadhvis (108.44). In performing rituals women enjoyed the same privileges as men did. No caste or age distinctions were made between males and females in entering the ascetic order. Women-ascetics i.e. nuns functioned as teachers as well as initiators. From laymen nuns received the same respect as monks did (103.17-173). Nuns were entitled to become the leaders of organisation of nuns. Women are equally said to be attaining heavens and getting liberated. Thus it is clear that the status of women in the religious field Jaina fold) was quite equal with that of men and they were given a very bright and encouraging opportunity for their spiritual uplift. Their position in this field was never despicable on account of their belonging to fair sex.
As regards the Brahmanical fold there is a reference to a woman leading the life of an anchorite with her husband who was also a Tāpasa (11.50). No other evidence is available as regards the religious status of women in the Brahmanical fold. Indra says that in the Upanişads the religious status of women was that of equality with men and certainly not of inferiority which became later on. We do not hear much about the existence of lady Rșis in any other period. The only religious duties alloted to them was faithful obedience and constant devotion to their husbands whether in the household or in the forest retreats practising austerities?. It is to be noted that this (the position of women in Brahmanical order) is really a position of contrast with that
1. Indra, p. 129 ff.