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Marriage and Position of Woman
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the soil for the creeper of deceit, ' etc.172 In contradiction to the above statements we also find that a woman is counted among fourteen jewels of a Chakravarti. Many stories of devoted and chaste wives are told. Women were highly regarded and it is prescribed that at the time of difficulty such as caused by water, fire, robbers or famine, a woman must be rescued first.173 While comparing the physical and intellectual qualities of men and women it has been declared in emphatic terms that women are superior to men in intellectual activity. 174 As regards the relative characteristics of women, Acharya Somadeva, as a practical thinker, gives his judgement in Nītivā kyāmrtam that women are neither good nor bad · they are, like the cream of milk, the source of poison as well as nectar, and that women have neither any innate merit nor blemish, but become just like their husbands, as rivers assume the character of the ocean when they are merged therein.175 This view is, it seems, more balanced and depicts the real position in society. In connection with the various harsh remarks made about women it should, however, be noted that such remarks do not find general acceptance in society and they are made with a view to blacken the character of women in order to warn the lustful monks to keep aloof from feminine charms that might overcome their reason.176 That is why remarks like “Striyo hi vishamam- visham”, i.e., women are indeed the worst of poisons, are made while advising the ascetics to abstain from the desire of women.177 Moreover the injunctions given to the Kings to avoid company of women should be considered in relation to what is called Rājarakshā or protection of Kings and they appear to be in kecping with the precautions against familiarity with women recommended as a measure of self-defence.178 With these ideas about women let us see their religious, social, political and legal position. Religious Status :,
We have already seen that the followers of Jaina religion have been divided into four categories, viz., Sadhus, Sadhvis, Srāvakas and Srāvikās. 179 Sadhvis 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 Acharyas were extremely sympathetic in their attitude to women and admitted
