________________
58
Dundas, p.49. He adds, "the dynamic involved in the formation of this community, with its suspiciously symmetrical numbers, is unclear and no conclusions can be drawn as to why there should have been a preponderance of women at the outset."
59 Murcott, p.61.
60 Nalini Balbir, "Women In Jainism," Religion and Women, Arvind Sharma, ed. (Albany: State University of New York) p. 123.
61 Ramendra Nath Nandi, Social Roots of Religion in Ancient India (Calcutta: K.P. Bagchi & Co., 1986) pp. 109-114.
62 Padmanabh S. Jaini, Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women (Berkeley: University of California Press, 1991) p.1.
63 Jaini, Gender, pp. 31-35.
64
That religious men in search of divine truth could propound such notions is not surprising. Sudhir Kakar reminds us, "Indeed, some of the best-known mystics have been and continue to be pompous and self-righteous, woman-haters...," Shamans, Mystics and Doctors (Chicago: University of Chicago Press, 1982) p. 122.
65 M.U.K. Jain, p. 153.
66
Dundas, p.51.
67 Jack Finegan, An Archaeological History of Religions of Indian Asia (New York: Paragon House, 1989) p.219.
68
Ibid., p.233.
Jaini, Gender, 40n.; Ghanananda, p.156.
69
70
Balbir, p. 136.
Jaini, Salvation, p. 14.
Balbir, p. 136.
71
72
73 Ibid., p.15.
74
Jain, p. 154.
75 Altekar, pp.336-353; Murcott, pp.93-101.
76
Dundas, p. 15. 77 Falk, p. 109.
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