Methods of Mahāvīra for Social Change [3/7] Method Of According Religious Freedom to Women and Downtrodden People

3.0 Method Of According Religious Freedom to Women and Downtrodden People

Mahāvīra gave complete religious freedom to women. They were allowed to accept the life of asceticism like men. Mahāvīra himself initiated Candanā into the ascetic order. In the Sańgha of Mahāvīra 36000 Sādhvīs were following religious observances. "The followers of Jaina religion have been divided into four categories, viz., Sādhus, Sādhvīs, Śrāvakās and Śrāvikās. Sādhvīs 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 ācāryas were extremely sympathetic in their attitude to women and admitted them freely into their order, no matter whether the candidates for admission were royal consorts, members of the aristocracy, and women belonging to the common run of society.[14]

Religious freedom given to women enhanced their prestige in society. They were imparted education like men. As the full religious freedom was allowed to females, widows could devote their time for their spiritual uplift and thus carve a respectable position for them in their family and in the minds of people in general.

Mahāvīra based the fourfold division of society on activities and not on birth. He accorded full freedom to one and all including women and downtrodden people to perform religious practices and admitted them into the order of ascetics.[15] Thus "the doors of Jainism were thrown open to all and equal opportunity was given to everybody to practice religion according to his capacity. Those who followed religion as house-holders were known as Śrāvakās and Śrāvikās and those who observed it fully by leaving their houses were called as Sādhus and Sādhvīs."[16] The Uttarādhyayana says that Harikesa who was born in a family of untouchables attained saintly character owing to the performance of austerities.[17] Good conduct and not caste is the object of reverence. Merit is the basis of caste and the pride of caste destroys right living.

It is significant to point out that Mahāvīra 's social mind exhorted that Ahińsā consists in recognizing the dignity of man irrespective of caste, colour and creed. Man is man and should be recognized as such without any hesitation. The dignity of man is sacred and it is our duty to honour this dignity. Every individual, whether man or woman, should enjoy religious freedom without any distinction. A non-violent society cannot subscribe to class exploitation and social oppression of man. Mahāvīra bestowed social prestige upon the downtrodden individuals. This led to the development of self-respect in them. Thus he showed that no man or woman should be deprived of availing himself of the opportunities of socio-spiritual advancement.[18]

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