Stri-mukti, the liberation of women, is the sharpest doctrinal division in Jainism and the two answers are genuinely incompatible. The Digambara position is that liberation requires the complete abandonment of possessions including clothing, that public nudity is not practicable or permissible for a woman, and further that a female body is constitutionally incapable of the requisite purity; a woman must therefore be reborn as a man first. The Svetambara position is that a woman can attain liberation from a female body, and the tradition's proof text is the nineteenth Tirthankara Malli, who in Svetambara accounts was a woman — Digambara accounts have Mallinatha as male, which is not a small variance in a list of twenty-four. The literature on this ran for centuries, with dedicated treatises on both sides. The practical consequences persist: Digambara nuns are technically laywomen of an advanced grade rather than full mendicants, since they wear white and cannot be sky-clad, while Svetambara nuns are full mendicants and dramatically outnumber the monks. Modern Jain feminist scholarship has made this a live issue rather than an antique one.