Jain Journal 1999 01

SR No.: 520133
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1999
Total Pages: 42
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 27

STATUS OF WOMEN IN JAINISM IN KARNATAKA
KAMALA HAMPANA While dealing with a subject of the status of women in Jainism, I have not attempted to analyse their position by taking the source material from primordial canonical texts. Since such attempts are made earlier, confining myself to Karaņāțaka, I have selected only historical characters, who prominently figure in the insciptions and record their achievements. After a sample survey of selective and representative inscriptions of different periods and different areas, the folowing points are observed :
1. Normally equality of opportunity was not denied to women, both
in social and religious sphere. Jain society is by and large, a patriarchal society with the sole exception of the south Kanara Jains in Karnataka, where the matriarchy was prevalent, i.e., the successor of the family would be the son-in-law, the husband of the daughter. But even in other patriarchal families, women have their legal rights; the unmarried daughters and sisters are entitled for a proportionate share.
2. Female infanticide or neglect of femaled children is not pratised
in Jaina community; child marriage was most unusual; inspite of the preference to the male child with the usual dictum of Suputraha Kuladipakaha-a good son is the lamp of the family, female child is not discarded.
3. Widowhood was not a taboo to deteriorate the position of women
from participating in auspicious occasions. Widows were treated with equal status and respect and they were not tonsured or asked to wear yellow cloth.
4. The ethical discipline or the lay doctrines prescribed such as
the Vratas- the aņuvratas, guņa vratas, sikşā-vratas are the same for both male and female. Administering of sallekhanā also follows a common methodology.
5.
The custom of the sati was never encouraged, self-immolation is forbidden. Out of thousands of Jain inscriptions, there are only two exceptional cases of Jaina women resorting to the act of sati, to burn one-self with the husband's corpse. Gundamabbe, own sister and co-wife of Attimabble, followed the pyre of her