Collected Research Papers in Prakrit and Jainology Vol 02

Author(s): Nalini Joshi
Publisher: University of Pune

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narratives in seven lines. The date, place, nature and status of KumāPra is designated in one paragraph. The classification of the narratives in Kumāra is given in a very innovative manner.
One impartial, critical comment is worthy-quoting. The author says, "Nearly ten to twelve stories based on 'vrata-māhātmya' are really stereo-type, boring and insipid in all sense. Somaprabha's failure in the art of narration is explicitly seen in these stories."
The author designates the language as a specimen of classical Jainaa Mahārāstrī. She supports her view by giving four important points. The fourth point is elaborated by giving nearly thirty examples from the original text, which is the essence of the paper in real sense. Besides this, two aspects are important, viz. "the woman-focused narratives' and 'the motifs used to accelerate the happenings.' In the conclusion of the paper, the author says, “Though very few stories of Kumāra can be designated as 'excellent from the literary point of view, still it holds an honorable position in the collection of Prakrit narratives' (Kathāsamgrahas) by providing rich socio-cultural details in classical Jainaa Mahärāştri”.
(12) Critical Review of the Debate of Man-Woman-Equality (In Digambara, Svetāmbara, Yapaniya and Contemporary Perspective)
The paper was presented by Dr. Anita Bothara in Feb. 2012, prepared under the guidance of Dr. Nalini Joshi. It was presented in a U.G.C. sponsored National Seminar organized by Shri Atma Vallabha Jaina Museum, Ācārya Nāgārjuna University, Nāgārjuna Nagar (A.P.). The central theme was 'Women and Jainaism'.
The paper starts with documenting the Digambara view firstly because Acārya Kundakunda was the first who has explicitly opposed attainment of liberation from woman-birth. Yāpaniya view
about women is documented with the help of the citation given by Haribhadra in his Lalitavistarä.
The lengthy details of the history of Yapanīyas are avoided in the paper. The concerned passage with its English translation is given.
The arguments of the commentator Gunaratna (comm. on Şad-darśana-sammuccaya of Haribhadra) are presented in nutshell. The comment on Gunaratna goes like this - "the credit goes to Gunaratna to drag out the debate of man-woman-equality from the moksa-based arguments and to opt fresh outlook like the criteria of superiority and inferiority."
Muni Darśanavijayaji's contribution to this debate is mentioned in the paper in a very unbiased and impartial manner.
The last part of the paper connects this debate to the contemporary issues. The efforts made by Jaina nuns to bring equality among nuns and monks are noted down. Conclusive remarks of this paper are worth-contemplating.
The whole history of man-woman debate in Jainaism is summarized through KundakundaYāpaniya-Haribhadra-Gunaratna-Darśanavijayaji and Jainaa Sādhvis at modern times. Thus it is a
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