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પ્રબુદ્ધ જીવન : જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક # પ્રબુદ્ધ જીવન : જ્ઞાનયોગી શ્રીમદ્ાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ જીવન્દ્વ : જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ જીવન જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ ક
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ગી શ્રી માર્ચ ૨૦૧૭ પ્રબુદ્ધ જીવન : જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પૃષ્ઠ ૧૧૧ દ્રજી વિશે
`WOMAN - THE JAINA PERSPECTIVE'
ENLIGHTEN YOURSELF BY SELF STUDY OF JAINOLOGY
LESSON - SIXTEEN
Dr. Kamini Gogri
Jainism is a very original, independent and systematic doctrine, of which the realistic and rationalistic tone does not fail to attract notice of even a casual observer, says Professor N. Jacobi. It is a complete system with all its necessary branches (dogma or ontology, metaphysics, philosophy, epistemology, ethics mythology, rituals etc). Two principal sects are Digambaras and Svetambaras; nevertheless several sects and sub-sects indicate a long process of development. It has its own gurus, deities and scriptures. It has its own temples (basadi-vasathi), places of worship and pilgrimage, own festivals and faith. Jainas are lacto-vegetarians and uphold the doctrine of Ahimsa as best as they
can.
The Jaina community has given a very special place to women [both ascetic (sadhvi) and laity (shravika)]. Women by their basic nature of love, compassion, caring, tolerance, creativity and procreative qualities have contributed immensely for the progress of self, society, Jaina religion and the universe. Virtuous women have been cited in the Jaina, Indian and the world literature since beginning in less time. Today, the sadhvis (especially terapantha) have moved globally for spreading the Jaina Philosophy. The Jaina life style can be adopted very easily and with self efforts helps us to become a better and balanced humanbeing.
The status of women and its implications for their access to the spiritual life is one of the most interesting, informative and to a certain extent neglected areas of study of traditional Indian culture and society. A close reading of the Jaina texts that deals with the question of spiritual liberation of women provides us with significant insight into the nature and source of the characteristic view of the gender and sexuality in India. These texts also reveal an ambivalent attitude towards women and their bodies.
The traditional Indian literature of India including Jaina is filled with the clearest possible insight, regards biological and anatomical differences between the two sexes. What is unique about the
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પ્રબુદ્ધ જીવન
Jaina debate is their systematic focus on the question of gender, their extension of the general debate and to some degree their rooting in the biophysical nature of the human female. We find that reproductive physiology cited as itself a principle reason for the alleged incapacity of women to achieve spiritual liberation-moksa. Further, the Jaina authors have created unique but an entirely imaginary feminine microbiology (particularly orifices and indentations such as genitals, space between breasts, armpits, and navel giving rise to vast number of minute/subtle organisms, known as paryapta).
પ્રબુદ્ધ જીવન : જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ જીવન : જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ જીવન જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિર્ષાક પ્રબુદ્ધજીવત જ્ઞાનયોગી શ્રીમદ્ રાજચંદ્રજી વિશેષાંક પ્રબુદ્ધ
Nevertheless, there is no text in the Agamas that denies moksa to womankind. Nowhere in the scriptures is affirmed that women may master selfcontrol in the state of nudity; and if permitted it would certainly undermine the ascetic discipline culminating in a sin. It is very obvious that one attains moksa through a total outer and inner detachment. Hence, the clothes cannot be viewed as possessions but an aid to holy life. The streemukti-nishedha as viewed by the Digambaras in the female body is certainly a hindrance or obstacle on this path and only temporary for this life. Unfortunately, a closer look at this contention compels one to say that the learned Jainas have given an epistemological conclusion of a metaphysical issue! Nonetheless, there is a long list of virtuous women in the literature of these two principle Jaina sects. These women represent ideals to the entire pious women community. They lived through the ages and hundreds of Jaina laywomen (shravikas) followed their ideals; but their names may not have been recorded in the literature or epigraphs. Definition
બાભાવે જગતમાં વર્તો અને અંતરંગમાં એકાંત શીતલીભૂત- નિર્દોષ રહો એ જ માન્યતા અને બોધના છે.
In the Jaina Agama literature, SutrakritangaNiryuktiChurni for the first time defines women in world religions. Woman has been classified as: (1) DravyaStree [(Dravya-Body (Linga) - Physical structure - external/ internal]
(2) Bhava Stree [The true nature (Veda) - Psyche - Emotional characteristics]
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