World Of Jainism

Author(s): Vishwanath Pandey
Publisher: Vishwanath Pandey

Page 45

THE WORLD OF JAINISM
It seems Haribhadra was not in favour of the system of veil, though it was current in his days. This is clear from the fact that Kusumavati did not object to allowing her friends to remove her veil which she had put on at the time of marriage. But atfer marriage she never put it. Moreover, there are no references in his works proving that he endorsed the system.
Woman had either been extolled or condemned in the changing context of social conditions. There are references to show that she was treated as a slave while on the other hand she was worshipped as a goddess. It cannot be denied that of the two constituents of the society, namely man and woman, the latter was subordinate. This is because of the compulsions of our civilization which, even if it grants equality of soul in both, assigns a subservient role to the woman for practical purposes. It did not stop merely at this but it went beyond and proclaimed that she was verily a gate for the entrance to hell. As against this there had been some women always who were shining symbols of dignity and divinity beating men in every field of human activity and achievements.
In Jaina narrative literature, we come across many a woman who by their acts of ideal conduct and character provided society at large with ennobling and inspiring examples such as queen Prabhavati and Nilibai who become objects of worship for gods even on account of their inviolable chastity. Tribhuvanarati, a princess of the king of Kashmir scored successs in instrumental music and set a brilliant record. Mainasundari had acquired the force of character so much so that she cured her husband of leprosy.16 While on the other hand there are illustrations of women such as Nagadatta, Abhayavati and the wife of Somasarma which point to the disaster caused by these women to themselves, to the family and to the society.17
In Jaina narrative literature we will come across a number of incidents in illustration of a woman's right to perform religious rites and rituals. Just as man, woman also can wash and worship the images and idols of gods and deities. She, like a man, can practise vows and take to the life of a nun. Reading and studying the scriptures is permitted to her. In this respect particularly, Jainism is very broadminded. Unlike in other religions, she is qualfied to seek and secure her own salvaton in this very life. There are no prohibitions or bans of any type in exercising her rights
In temporal and social matters also, she was treated with due respect. When the royal assemblies were in session, Jaina kings used to get up from their seats to welcome their queens. Not only this, but they offered their own seats to them to share. Mahavira, the last Tirthankara of the Jainas, had given a spiritual status to many a deserving women. He did not hesitate to