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Anand Shah | Prof. Ulrike Stark 6.8.18
15 While Jainism makes a place for women in its sangh, the scripture seems to still make a tacit
differentiation between male and female mendicants. We will examine more the effects of such
differences in the section on Jain Practices.
In the story of female mendicants we obtain stories the likes of which are not seen at all
in traditional orthodox literature. Not only does the woman set her own agenda, she does it for a
personal, spiritual upliftment. Even if renunciation isn't a desired path for a laywoman reading
these stories, the stories produce an image that is novel in the agency it affords women, and so
expands the traditional paths a community recognizes for women. In particular, it legitimizes the
woman as a soteriological agent. However, we ought to temper how enthusiastic we are about
the parity established between male and female mendicants: the sexualization of the female
body, in particular, generates differences in scripture directed towards mendicants.
Gender and Sex
Mallinath
It might be surprising that, until now, not a word has been said about the only Jain female
Thirthankar (at least per Shvetambar tradition, Digambers hold that Mallinath was born male).
Mallinath is the 19th Thirthankar of both sects, and Shvetambars hold that she is a woman only
as a result of a minor (but benign) transgression; in a previous life Mallinath was King Mahabal,
who, after agreeing to do a fast with his friends, engaged in an extra fast in secret. As a result of
this deceit, King Mahabal was reborn as a woman in the next life. Mallinath then went on to
become liberated as the result of serious asceticism and deep faith.16
15 Ibid., 11. 16 lbid., 2.
