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* Sādhvīs and Srāvikās have taken active participation in educational institutes which promote research and teaching in Jainaism and Prakrit. They enjoy learning and teaching without considering sectarian differences.
* Sādhvis and Srāvikās are leading in editing books and forming libraries.
* Many hospitals and gośālās are successfully handled and run by the sādhvis and śrāvikās due to the leading role taken by them for mankind and animal service.
"Samani-samgha is taking initiative to attend various seminars, conferences and panel discussions with the help of modern techniques like power-point presentation, in India and abroad.
* The code of conduct regarding vandanās as mentioned in chedasūtras is also undergoing a vital change. Obviously the lead for this, is taken by sādhvis. As expected, it is getting a mixed response (favorable and unfavorable) from the sādhus. According to this, the sādhvis feel that vandanā should be based on the seniority of the diksā and should not be on the basis of sex i.e.
man or woman.
We conclude on an optimistic note that the footsteps taken by the Svetāmbara Sthānakavāsi Sadhvis is an endeavor to bridge the gender-based gap in Jaina religion.
Conclusion * Ācārya Kundakunda was the first to initiate the discussion about man-woman-equality based on nudity and liberation of female soul. In post-Kundakunda era the Digambara Ācāryas stressed on the man-woman-inequality based on philosophical and social grounds.
* Yāpanīya sect which tried to have no sectarian difference but Svetāmbara and Digambara precisely tried to reduce the gap between man and woman inequality mainly on religious ground.
Except a few social and philosophical differences Haribhadra have also tried to prove that a woman is equal to man.
"Gunaratna widened the horizon for sex equality which was initially based only on the view of attainment of mokşa. He stressed on the view of woman being no inferior to man leaving besides a few philosophical aspects.
* Darśanavijayajī have added the principle of anekāntavāda to the aspect of man-woman equality. To prove this, he has used various citations from Digambara literature.
"In the last two decades Jaina sādhvis have practically tried to prove man-woman-equality by their actual work. Thus they have shown an optimistic beginning of being an equal aspect of their counterpart, the so-called stronger sex of the society - 'MAN'.
List of References 1. u fa fa-sifa Treet FGTATutos fa als farem
णग्गो विमोक्खमग्गो सेसा उम्मग्गया सव्वे ।। लिंगम्मि य इत्थीणं थणंतरे णाहिकक्खदेसेसु । भणिओ सुहुमो काओ तासिं कह होइ पव्वज्जा ।। जइ दसणेण सुद्धा उत्ता मग्गेण सावि संजुत्ता । घोरं चरिय चरित्तं इत्थीस ण पव्वया भणिया ।। चित्तासोहि ण तेसिं ढिल्लं भावं तहा सहावेण ।
fawuif en af grafty u H41 Sum 11 914163 23-26 2. 4314165 20,25
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