The Self Is Not Gendered: Understanding Sulabha’s Debate with King Janaka

In Ruth Vanita’s essay The Self Is Not Gendered, we are introduced to a unique and
powerful moment from the ancient Indian epic, the Mahabharata. In this story, a learned
woman named Sulabha engages in a philosophical debate with King Janaka, a famous ruler
and sage. Their exchange touches on deep questions about gender, identity, freedom, and
the nature of the self. Vanita uses this story to show that ancient Hindu texts contain
complex ideas about women, and that they allow room for disagreement, debate, and even
resistance to traditional gender roles.
Modern Debates and Ancient Debates on Women
In modern India, there is a strong debate about how women were treated in the past. Some
people argue that ancient Hindu texts and laws gave women a respected and honored
place in society. Others argue that these texts and laws supported male dominance and
treated women as inferior.
One of the most discussed ancient texts is the Manusmriti, or the Laws of Manu. British
colonial rulers in India treated this book as the most important Hindu law code. This led to a
lot of attention being paid to it. Some people use parts of this book to say that women
were respected—for example, one verse says that where women are honored, the gods are
happy. But other verses from the same book say that women should never be independent.
This shows how ancient texts can be used to argue both for and against gender equality.
Vanita believes that these modern arguments often ignore a very important fact: there was
also a debate about women within the ancient texts themselves. These texts were not one-
sided. They included many different ideas, some that supported women’s freedom and
intelligence, and others that supported traditional roles. The debate between Sulabha and
Janaka is a clear example of this internal discussion about women’s roles in society.
The Single Woman as Intellectual
Sulabha stands out in the Mahabharata because she is a single woman and a learned
intellectual. In most traditional stories, women are shown as wives and mothers, or as
devoted figures like Sita or Draupadi. But Sulabha is different. She is not defined by her
relationship to a man. She is a free woman who travels alone, practices spiritual discipline,
and participates in philosophical debates.
This kind of character is rare in both ancient texts and in modern discussions. Even feminist
scholars tend to focus on warrior goddesses like Durga and Kali, or on stories of wives
protesting injustice. But Sulabha is more like the goddess Saraswati, who represents
learning, knowledge, and speech. Saraswati is often shown without a husband and is a
symbol of education. However, not much attention is given to her in feminist studies.
Sulabha also comes from the Kshatriya caste—the warrior and ruling class—just like King
Janaka. She is not a Brahmin (priestly class), which is notable because most ascetics in the
stories are Brahmins. This means that she challenges not only gender roles but also caste
expectations. She shows that a woman from the warrior class can also be a philosopher and
a renunciant.
Debate and Dialog in Hindu Texts
One of the most important features of ancient Hindu literature is the use of debate and
dialogue. The Mahabharata and other texts often include long conversations where
different people discuss topics like justice, duty, the meaning of life, and the nature of the
soul.
These debates happen between many different kinds of people: gods and humans, men
and women, kings and sages, and even animals and humans. This shows that Hindu
philosophy is not about giving just one answer. Instead, it offers many views and lets
people think for themselves.
The debate between Sulabha and Janaka is part of this tradition. It shows how different
ideas about gender and freedom were being discussed, even in ancient times. Unlike some
debates where women are silenced (like the one between Gargi and Yajnavalkya), Sulabha’s
debate ends with the man being silenced by the power of her logic and truth.
Context of the Debate
The story of Sulabha and Janaka appears in the Shanti Parva, a long section of the
Mahabharata that focuses on peace and wisdom after a terrible war. In this section, King
Yudhishthira, the eldest of the Pandava brothers, talks with Bhishma, a wise and respected
elder who is dying but has the power to choose when to die.
Yudhishthira wants to know how to rule wisely and how to achieve liberation (freedom
from the cycle of birth and death). Bhishma answers by telling him many stories, including
the debate between Janaka and Sulabha.
King Janaka was known as a philosopher-king. Sulabha hears that he has achieved spiritual
freedom while still being a king and a husband. She becomes curious and wants to test his
knowledge. Using her yogic powers, she enters his presence in the form of a beautiful
young woman and uses meditation to connect her mind with his.
Janaka’s Conventional View of Women
King Janaka becomes uncomfortable when he realizes what Sulabha has done. He begins
questioning her. He asks her who she is, where she comes from, and who she belongs to.
These are not just questions of curiosity—they show his assumption that a woman must
belong to a man.
He claims that he is spiritually free even while living as a king and husband. He also says
that he is superior to monks and renunciants who live in the forest. Then he criticizes
Sulabha, suggesting that her behavior is inappropriate for an ascetic. He implies that
because she is young and beautiful, she must still be attached to the pleasures of the world.
He even accuses her of committing a sin by connecting with him mentally, as if she were
trying to seduce him or enter into a secret sexual union. He suggests that such a union
would be wrong in many ways: they might be from the same gotra (clan), she might be
married, or their union might violate caste rules. His assumptions show that he sees women
primarily through the lens of sexuality and social roles.
Sulabha’s Philosophical Response
Sulabha responds with calm and deep wisdom. She begins by talking about the nature of
speech and communication. She says that true speech should be clear, truthful, and not
driven by emotions like anger or pride.
She then answers Janaka’s questions—who is she, where has she come from, and to whom
does she belong? Her answer is that all creatures are made of the same elements, and all
share the same universal spirit (Atman). Therefore, asking “Who are you?” is meaningless
because, at the spiritual level, there is no difference between one person and another.
Sulabha then gives a detailed explanation of how the body is formed in the womb and how
sex is assigned during development. She points out that the body is always changing and
dying in small parts, so we can never say that a person is always the same. The soul
(Atman), on the other hand, is eternal and has no gender. Therefore, gender differences are
not essential or spiritual—they are only physical and temporary.
She also tells Janaka that his behavior shows he is not truly emancipated, because he still
sees differences and feels fear and pride. A truly free person would not judge others based
on gender, caste, or social roles. She says that her spiritual union with him was not sexual
but a meeting of minds, and that he was wrong to see it in sexual terms.
Finally, she reveals that she is from a royal family, and that she chose not to marry because
no suitable partner could be found. She travels the world alone, practicing her spiritual
path. She reminds Janaka that she did not come to argue but to have a genuine discussion
about liberation. Her calm, reasoned, and respectful tone contrasts sharply with Janaka’s
arrogant and defensive attitude.
Janaka Versus Sulabha: Arrogance Versus Dignity
Janaka, who is supposed to be a wise and detached ruler, acts with pride, anger, and
disrespect. He assumes that because Sulabha is a woman, she must be trying to seduce or
trap him. He cannot believe that a woman can be his intellectual equal or even superior. He
accuses her unfairly and speaks rudely to her.
Sulabha, in contrast, shows great dignity. She does not insult him. Instead, she uses reason
and logic to challenge his ideas. She proves, using the same Hindu philosophy that Janaka
claims to follow, that the soul is beyond gender and that men and women are spiritually
equal.
Her main arguments are:
  The body may have gender, but the soul (Atman) does not.
 Even the body changes constantly, so gender is not fixed or eternal.
 All people share the same soul; therefore, gender does not matter in spiritual terms.
 A truly wise person does not ask who someone belongs to, because no one truly
belongs to anyone else.
Wifely Devotion as Agency
Another story in the Mahabharata shows a married woman defeating a sage in a debate.
The sage, Kaushika, becomes angry when a housewife makes him wait while she serves her
husband. When he scolds her, she replies calmly and wisely, teaching him about true virtue.
She tells him that a real Brahmin is not someone who just knows the scriptures but
someone who is calm, patient, and treats all people equally. Like Sulabha, she says that a
wise person sees no difference between people based on gender or caste.
Though she follows the traditional path of a devoted wife, she still has wisdom and the
ability to teach a powerful man. This story shows that even within traditional roles, women
can have power, agency, and knowledge.
Hindu Philosophy and Women’s Choices
Sulabha’s story is important because it shows that Hindu philosophy can support women’s
independence and equality. Even though she is an unusual figure in the Mahabharata, the
fact that she wins the debate gives her arguments legitimacy. She is not shown as sinful or
wrong; instead, she is shown as wise and enlightened.
Hindu philosophy teaches that the soul is beyond the body. It also allows for many different
paths to liberation: through action, devotion, or renunciation. Sulabha takes the path of
renunciation, while the married woman takes the path of devotion. Both are shown as valid
and capable of leading to wisdom and freedom.
In later centuries, other women like the poet-saint Mirabai followed similar paths. Mirabai
was a princess who renounced her royal life to become a wandering devotee of Krishna.
Like Sulabha, she was a Kshatriya woman who chose not to marry and focused on spiritual
life. Her example shows that Sulabha was not just a fictional exception—she was part of a
tradition of female renunciants.
Focusing on Debate
Ruth Vanita’s essay ends by reminding us that Hindu texts are not one-sided. They do not
simply glorify or oppress women. Instead, they offer a space for debate. Different voices
argue different points, and sometimes those voices include women.
The story of Sulabha challenges the stereotype that ancient Indian texts only support male
dominance. It also reminds us that India’s feminist traditions are not just modern or
Western—they also come from within Indian history and thought.
By focusing on debate and discussion, we can see that these ancient texts allowed space for
different ideas, including ideas that support gender equality. This is not only inspiring but
also useful for thinking about how we discuss and understand gender today.
Conclusion
Sulabha’s debate with King Janaka shows that ancient Hindu texts contain powerful ideas
about gender equality and spiritual freedom. By using calm logic and deep philosophy,
Sulabha proves that the soul has no gender and that women can achieve liberation just like
men. Her story reminds us that the fight for dignity and equality has deep roots in Indian
tradition, and that true wisdom goes beyond social roles and appearances.