ISJS Jainism Study Notes E5 Vol 01

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 91

multiple aspects of truth. By virtue of the promulgation of this social value, man started thinking that along with his own standpoint; the standpoint of the other is also significant. This gave rise to social tolerance and broad-mindedness, which is a key to social adjustment and progress. This led to the conclusion that truth cannot be monopolized and every man in society, can subscribe to the discovery of a new aspect of truth. Thus Anekānta is the dynamic principle of social life, by virtue of which life is saved from being stagnant.
3.0 Method of According Religious Freedom to Women and Downtrodden People Mahāvīra gave complete religious freedom to women. They were allowed to accept the life of asceticism like men. Mahāvīra himself initiated Candanā into the ascetic order. In the Samgha of Mahāvīra 36000 Sadhvīs were following religious observances. "The followers of Jaina religion have been divided into four categories, viz., Sadhus, Sadhvis, Śrāvakās and Śrāvikās. Sādhvīs are female ascetics who follow the five great vows in a very strict manner. This shows that complete freedom was given to women to enter the ascetic order. Female sex was no bar to the practice of asceticism. The Jaina ācāryas were extremely sympathetic in their attitude to women and admitted them freely into their order, no matter whether the candidates for admission were royal consorts, members of the aristocracy, and women belonging to the common run of society.14
Religious freedom given to women enhanced their prestige in society. They were imparted education like men. As the full religious freedom was allowed to females, widows could devote their time for their spiritual uplift and thus carve a respectable position for them in their family and in the minds of people in general.
Mahāvīra based the fourfold division of society on activities and not on birth. He accorded full freedom to one and all including women and downtrodden people to perform religious practices and admitted them into the order of ascetics.15 Thus "the doors of Jainism were thrown open to all and equal opportunity was given to everybody to practice religion according to his capacity. Those who followed religion as house-holders were known as Śrāvakās and Śrāvikās and those who observed it fully by leaving their houses were called as Sādhus and Sādhvīs."16 The Uttarādhyayana says that Harikeśa who was born in a family
14 Jain Community - A Social Survey by Vilas A. Sangave, P. 169-170 (Popular Prakashan, Bombay), P. 65, 15 Jain Community - A Social Survey, P. 66 16 Ethical Doctrines in Jainism by Dr. K.C. Sogani, P. 273.
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STUDY NOTES version 5.0