Karmagrantha Part 4

SR No.: 090242
Original Sutra Author: Devendrasuri
Author: Shreechand Surana, Devkumar Jain Shastri
Publisher: Marudharkesari Sahitya Prakashan Samiti Jodhpur
Total Pages: 363
Language: Hindi
Classification: Book_Devnagari, Karma, & Religion
File Size: 5 MB

Page 224

कर्मग्रन्थ भाग चार
१५३
ग्यारह अङ्ग आदि पढ़ने का अधिकार मानते हुए भी सिर्फ बारहवें अङ्ग निषेध का सबब वह भी जान पड़ता है कि दृष्टिवादका व्यवहार में महत्व बना रहे । उस समय विशेषतया शारीरिक शुद्धिपूर्वक पढ़ने में वेद आदि ग्रन्थोंकी महत्ता समझी जाती थी । ष्ट्रा इसलिये व्यवहारदृष्टिसे उसकी महता रखनेकेलिये अन्य बड़े पड़ोसी समाज का अनुकरण कर लेना स्वाभाविक है। इस कारण पारमार्थिक इष्टि से स्त्री को संपूर्णतया योग्य मानते हुए भी आचार्योंने व्यवहारकिदृष्टिसे शारीरिकअशुद्धिका खयालकर उसको शाब्दिक अध्ययनमात्रके लिये अयोग्य बतलाया होगा।
भगवान् गौतमबुद्धने स्त्रीजातिको भिक्षुपद के लिये अयोग्य निर्धारित किया था परन्तु भगवान् महावीरने तो प्रथम से ही उसको पुरुषके समान मिक्षुपदकी अधिकारिणी निश्चित किया था । इसी से जनशासन में चतुविध सङ्घ प्रथमसे ही स्थापित है और साधु तथा श्रावकों की अपेक्षा साध्वियों तथा श्राविकाओं की संख्या आरम्भ से ही अधिक रही है परन्तु अपने प्रधान शिष्य "आनन्द के आग्रह बुद्ध भगवान्ने जब स्त्रियोंको भिक्षु पद दिया, तब उनकी संख्या धीरे-धीरे बहुत बड़ी और कुछ शताब्दियों के बाद अशिक्षा कुप्रबन्ध आदि कई कारणों से उनमें बहुत कुछ आचार भ्रंश हुआ, जिससे कि बौद्ध-मष एक तरह से दूषित समझा जाने लगा। सम्भव है। इस परिस्थितिका जैन-सम्प्रदायपर मौ कुछ असर पड़ा हो, जिससे दिगम्बर-आछाने तो स्त्रीको भिक्षुपदके लिये ही अयोग्य कर दिया हो और श्वेताम्बर आचार्योंने ऐसा न करके स्त्रीजातिका उच्च अधिकार कायम रखते हुए भी दुर्बलता, इन्द्रिय-चपलता आदि दोषोंको उस जाति में विशेषरूप से दिखाया हो; क्योंकि सहचर-समाजोंके व्यवहारोंका एक दूसरेपर प्रभाव पड़ना अनिचार्य है।
===

Translation AI Generated

## Karmagrantha Part Four
### 153

Even though the right to read the eleven Angas is accepted, the reason for the prohibition of the twelfth Anga also suggests that the view of the "Dristivada" remained important in practice. At that time, especially, the importance of the Vedas and other scriptures was understood in terms of physical purity. Therefore, it is natural to imitate the practices of other large neighboring societies to maintain its importance from a practical perspective. For this reason, even though the Acharyas considered women fully qualified from a spiritual perspective, they declared them ineligible for literal study, considering their physical impurity from a practical perspective.

Lord Gautama Buddha had declared women ineligible for the Bhikshu (monk) position, but Lord Mahavira had from the beginning established them as equal to men in their right to the Bhikshu position. This is why the four-fold Sangha (community) was established from the beginning in Jainism, and the number of Sadhvis (female monks) and Shravikas (female lay followers) has always been greater than that of Sadhus (male monks) and Shravakas (male lay followers). However, when Lord Buddha granted the Bhikshu position to women at the insistence of his chief disciple, Ananda, their number gradually increased, and after a few centuries, due to various reasons like illiteracy, mismanagement, and others, there was a significant decline in their conduct, which led to the Buddhist community being considered corrupted in a way. It is possible that this situation had some impact on the Jain community, leading to the Digambara Acharyas declaring women ineligible for the Bhikshu position altogether. The Svetambara Acharyas, on the other hand, maintained the high status of women, but they also highlighted weaknesses, fickleness of senses, and other flaws that were particularly prevalent in that gender. This is because it is inevitable that the practices of neighboring communities influence each other.