Paumacariya (critical study)
by K. R. Chandra | 1970 | 238,015 words
This is an English study of the Paumacariya: the earliest Jain version of Rama's life story, written in Prakrit by Vimalasuri dating to the 4th century AD. In this text, Rama (referred to as Padma) is depicted with lotus-like eyes and a blooming face. The Paumacariya places emphasis on the human aspects of characters rooted in Jain values, contrast...
8.4. Religious Status of Women
[Full title: Position of Women (in ancient India); (4): Religious Status of Women]
Jainism provides equal opportunities to men and women. There is no distinction as regards the code of rules to be followed by men and women as lay followers and as ascetics. Both the types of womendisciples are evidenced in the Paumacariya As lay-disciples they are called Sravikas (103.96) and as ascetics they are known as Sramanis (108.49) or Sadhvis (108.44). In performing rituals women enjoyed the same privileges as men did. No caste or age distinctions were made between males and females in entering the ascetic order. Women-ascetics i.e. nuns functioned as teachers as well as initiators. From laymen nuns received the same respect as monks did (103.17-173). Nuns were entitled to become the leaders of organisation of nuns. equally said to be attaining heavens and getting liberated. clear that the status of women in the religious field (Jaina fold) was quite equal with that of men and they were given a very bright and encouraging opportunity for their spiritual uplift. Their position in this field was never despicable on account of their belonging to fair sex. Women are Thus it is As regards the Brahmanical fold there is a reference to a woman leading the life of an anchorite with her husband who was also a Tapasa (11.50). No other evidence is available as regards the religious status of women in the Brahmanical fold. Indra says that in the Upanisads the religious status of women was that of equality with men and certainly not of inferiority which became later on. We do not hear much about the existence of lady Rsis in any other period. The only religious duties alloted to them was faithful obedience and constant devotion to their husbands whether in the household or in the forest retreats practising austerities1. It is to be noted that this (the position of women in Brahmanical order) is really a position of contrast with that 1. Indra, p. 129 ff.
368 A CRITICAL STUDY OF PAUMACARIYAM of the women under the Jaina order. On account of this dissimilarity it is well said that in contrast to this Buddhism and Jainism offered a more honourable career to wowen. No wonder a large number of them became nuns and some of them became famous preachers.1