nakedness of female ascetics
baums at U.WASHINGTON.EDU
Fri Jan 9 03:01:02 UTC 2009
I apologize for the diacritics mess. Once again in Kyoto-Harvard:
the orthodox Digambara Jain attitude appears to be that women could not conceivably go naked, and that therefore they cannot attain liberation (for which nakedness is a precondition in Digambara doctrine). In his edition of the MallI-JJAtA (p. 45; http://www.worldcat.org/oclc/12343686), Gustav Roth traces this opinion back to the the ca. third-century author KundakundAcArya, who writes:
lingaM itthINa havadi bhuJjai piNDaM sueyakAlammi |
ajjiya vi ekavatthA vatthAvaraNeNa bhuNjei ||
Na vi sijjhai vatthadharo jiNasAsaNe jai vi hoi titthayaro |
Naggo vimokkhamaggo sesA unmaggayA savve ||
The sign of women is that she eats her meal one time (a day),
and a female noble one who has one dress eats under cover of a dress.
And no wearer of a dress attains perfection in the teaching of the Jinas
even if he is a tIrthaGkara;
the way to liberation is naked; all other ones are wrong ways.
On pp. 46-48 of the same work, Roth discusses a damaged statue of a naked woman seated with her hands in dhyAnamudrA who may or may not be a female Jain ascetic (or even MallI herself), and which thus might be evidence for a more positive attitude among others.
Another case is the twelfth‐century South Indian female VIrazaiva ascetic and KannaDa poet Akka MahAdevI, as discussed by Jan Peter Schouten in his contribution to Kloppenborg & Hanegraaff, Female stereotypes in religious traditions (http://www.worldcat.org/oclc/32241531). An interesting aspect here is that when the Ziva devotee MahAdevI initially went forth naked, this was at least partly to reject the marital bond with her Jain husband (whose religion required nudity for liberation but did not allow it in women).
Finally, on a more anecdotal level, none other than Monier Williams contributed a short note on "Asceticism and Nudity" to the 11 January 1880 New York Times (http://query.nytimes.com/gst/abstract.html?res=9906EED91131EE3ABC4952DFB766838B699FDE) which concludes:
In a secluded part of the City of Patna I came suddenly on an old female ascetic, who usually sits quite naked in a large barrel, which constitutes her only abode. When I passed her, in company of the collector and magistrate of the district, she rapidly drew a dirty sheet round her body.
On the face of it, this would seem to illustrate the same tension between some women's desire to participate fully in ascetic practice and society's disapproval of the nudity aspect thereof.
Hope that helps and all best wishes,
Asian Languages and Literature
University of Washington
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