Indian Culture and Jainism

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

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In times of need women did rise to the occasion and held important positions in the political sphere from the very beginning." In the first quarter of the 10th century A.D. figures a remarkable Jaina woman administrator, Jakkiyabbe, and it is stated that she was skilled in ability for good government, and protected the Nagarakhanda 70 (a name of a place). It is recorded that a Jaina lady Saviyabbe accompanied her husband on horse-back to the battle-field and fell fighting in the battle of Bagiyur63. "It appears from Epigraphia Carnatica that the office of Nāḍagauḍa, an important rural official, was held by a Jaina woman. An incription dated A.D. 918 shows that a Jaina widow was a Nāḍagauḍa and was distinguished for the skill and ability of her management. It states that though a woman, she well protected her charge with pride in her own heroic bravery. In the 16th century A.D. when the Jaina queen Bhairavadevī, while ruling over the kingdom of Gerosoppe, was attacked by the neighbouring Śaiva Saradāra, she faced the enemy bravely and defeated him in the battle64. "
As the full religious freedom was allowed to females, widows could devote their time for their spiritual upliftment 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 down-trodden people to perform religious practices and admitted them into the order of ascetics65. Thus "the doors of Jainism were thrown open to all and equal opportunity was given to everybody to practise religion according to his capacity. Those who followed religion as house-holders were known as Śrāvakas and Śrāvikās and those who observed it fully by leaving their houses were called as Sadhus and Sadhvīs"." The Uttaradhyayana says that Harikeśa who was born in a family of untouchables attained saintly character owing to the performance of austerities. Good conduct and not caste is the object of reverence. Merit is the basis of caste and the pride of caste destroys right living67.
It is significant to point out that Mahāvīra's social mind exhorted that Ahimsa consists in recognising the dignity of man irrespective of caste, colour and creed. Man is man and should be recognised as such without any hesitation. The dignity of man is sacred and it is our duty to honour
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