________________
Jainism: The Cosmic Vision the women as an equal partner of men in strong contrast to the common concept of woman as an inferior being, having just the status of a maid-servant. In the Jain fold, religious and social functions, a woman enjoys as many rights as a man does; it would, therefore, be sheer ignorance to treat woman as inferior. Jain religion has preached that where a man goes, woman can go; what a man does, woman can do. Achievements of man and woman should be considered as being on equal level. Matters of religious achievements and self-development are related to the soul rather than to the body and a difference of sex as merely on the physical level. Woman is thus equally at liberty as is man for religious worship and advancement. Both are equally entitled for liberation by freeing themselves from the bondages of desires, passions and doings, that is Karma. Jain religion pointed out that there is no difference or distinction as far as the souls of a man and a woman are concerned, on the spiritual level. It would be illogical, irreligious and ignorant for a man to treat woman as inferior. Thus the approach of Jain religion towards woman is based on the concept of equality.
Jain religion is oriented towards emancipation. It mostly emphasises the values of renunciation, detachment and liberation. Normally, in almost all religions a woman is belittled whenever the concept of freedom from passion is being highlighted, for the reason that she evokes passions and carnal desires, and thus she is someone to be avoided or kept at a safe distance. But in the Jain fold, the approach is totally different. Sutrakrutang Niryukti specifically mentions that just as a woman is liable to destroy the character of man, so a man might destroy the character of a woman. Hence, women averse to worldly
178
Role of Women in Jain Religion pleasures shall save herselves from men, in the same manner as men have to save themselves from women.
Jain religion has also probed some of the deeper aspects of man-woman relationship. The significance of the word NARI has been fully explained in Sutrakrutang Niryukti and in Churni and woman has been classified as Dravya Stri and Bhav Stri. Dravya Stri would mean the physical formation of a woman and Bhav Stri would mean her temperament. So also in Uttaradhyayan Churni, Nishith Churni and Acharang Churni the female temperament is elaborately described. Again, Tandulvaicharik Prakirnak dwells upon some 94 innate characteristics of a woman. Indeed, at some places the description seems to be derogatory, but it is specifically mentioned in Bhagvati Aradhana that this description of the shortcomings applies only to ordinary women and women of no chastity, whereas women of chastity have no such shortcomings. Moreover, in praise of women this book mentions how the glory of a virtuous woman spreads everywhere and she is like a goddess on earth. She is worshippped even by the gods and no words are adequate enough to praise her. It is for this reason that the Jain Agams regard wife as dhammasahaya - as one who helps in religion.
As a result of this concept of equality for women, the role of women in Jain religion has been very significant. From the early times of Rishabhdev Bhagwan, the first Tirthankara of Jain religion, education was imparted to young daughters. Gnata Dharmakatha and Jambudwip Pragnapti give an account of 64 arts of women who used to acquire mastery in dance, music, fine arts and culinary art besides language, mathematics and
179
