The Buddha clearly recognized that women could attain the highest spiritual goal in Buddhism — Arahatship. He affirmed that both women and men share the same spiritual potential and face the same limitations. The early Buddhist texts document that the Buddha would not pass away until he had established monks, nuns, laymen, and laywomen who could fully uphold, teach, and spread the Dhamma. Women were not only included in this vision — they were celebrated within it .
Among the earliest records of female spiritual attainment is the Therīgāthā, a collection of verses by 102 early nun Arahats. These verses express liberation, resolve, wisdom, and joy. Thirty of these nuns are recorded as having attained the “threefold knowledge” — direct insight into their past lives, the rebirth of beings, and the cessation of spiritual defilements — a level of realization the Buddha himself attained on the night of his enlightenment .
The text highlights prominent nuns such as:
- Mahāpajāpatī Gotamī, the Buddha’s aunt and foster-mother, and the first woman to be ordained. She is portrayed as attaining final Nirvāṇa with powers equal to the Buddha, even displaying miraculous abilities such as flying, walking on water, and recalling past lives .
- Khemā, known for her profound wisdom, engaged in deep doctrinal discussions with kings and others.
- Uppalavaṇṇā, who developed powerful psychic abilities and was honored as one of the Buddha’s foremost disciples.
- Patācārā, known for her strict observance of discipline, and who helped lead many others to liberation after experiencing deep personal tragedy.
- Dhammadinnā, an eloquent teacher praised by the Buddha for her doctrinal clarity, especially in conversations with her former husband.
- Sumedhā, who rejected marriage to a king in favor of spiritual liberation, describing sensual pleasures as vomit and illusion.
Other accomplished nuns included Sakulā (possessor of the divine eye), Nandā (master of meditation), and Bhaddā Kundalakesā, a former debater turned nun, and personally ordained by the Buddha. These women were not only spiritually accomplished but also teachers and leaders within the Saṅgha .
The recognition of female Arahats in the Pāli Canon establishes a strong foundation for gender spiritual equality. Although later traditions imposed restrictions or biases, the canonical texts are clear: women can fully awaken. Their verses reflect both the intensity of struggle and the depth of awakening.
In short, female Arahats were real, recognized, and revered. Their stories serve as powerful reminders that spiritual liberation in Buddhism transcends gender — grounded in virtue, effort, wisdom, and insight.