In Jainism, the most important point is:

The soul (jīva) has no gender. Male, female, transgender, intersex etc. are only temporary states of the body, created by karma, just like height, colour, family, nationality, etc.

On JainKnowledge this is explained by saying that becoming even a Tīrthankar does not depend on being male or female – the soul itself is beyond gender.

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1. Traditional Jain categories of gender

Classical Jain scriptures do not use the modern word “transgender”, but they clearly accept more than two sex/gender types.

They speak of three broad types:

1. Puṃlinga / Puruṣa – male
2. Strīlinga / Strī – female
3. Napumsaka / Napuṃsakaliṅga – “neither male nor female” (third gender)

People today who are transgender, non-binary, or intersex are often closest (though not exactly equal) to this napumsaka category.

So, Jainism:

• Does not say “only male and female exist”.
• Recognizes that bodies and sexual feelings can be more complex, and has a place for a third type.

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2. Karma and gender

According to Jain dharma:

• Your body type (male/female/third) comes from nāma‑karma (body‑forming karma).
• Your sexual feelings/attraction come from mohanīya‑karma (deluding karma).

So:

• Being transgender or third gender is seen as a result of specific karmas,

not as a “sin” and not as something to hate yourself for.

• After death, the soul leaves this body and may take any other form in future lives.

Gender is like clothes the soul wears for one lifetime.

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3. Can a transgender person progress spiritually?

Yes.

In Jainism, what really matters is:

• Ahimsā – non‑violence
• Satya, Achaurya, Brahmacharya, Aparigraha – truth, non‑stealing, sexual restraint, non‑possessiveness
• Right faith, right knowledge, right conduct

A transgender person who follows these principles:

• Can take vows (vrat) as a layperson (śrāvaka/śrāvikā).
• Can do sāmāyik, pratikraman, tapas, dāna, svādhyāy, etc.
• Can purify their karma and move toward moksha.

About moksha:

• Śvetāmbara view: any soul (male, female, or third gender) can attain moksha; gender is not a final barrier.
• Digambara view: they commonly say a female body cannot attain moksha in that very life and must be reborn male; views on napumsaka vary.

But both agree that ultimately every soul is capable of liberation; limitations are only temporary bodily conditions.

In all cases, the soul of a transgender person is fully capable of liberation.

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4. Ethics: how should Jains treat transgender people?

From core Jain principles:

• Ahimsā means not hurting any living being by mind, speech, or body.

Insulting, mocking, excluding, or abusing someone because they are transgender is mental and verbal violence.

• Anekāntavāda (many‑sidedness) teaches us to see that:

- Others’ experiences and identities may be different from ours, - Yet they are valid from their own standpoint.

• Dayā / Karuṇā (compassion): we must respond with kindness, not judgment.

So, a Jain attitude to a transgender person should be:

• No hatred, no discrimination.
• Respect, sensitivity, and non‑violence.
• Helping them practice dharma if they wish, like any other soul.

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5. Short summary

• Jainism does not see the soul as male, female, or transgender – the soul is genderless.
• Scriptures recognize a third gender (napumsaka) besides male and female.
• Being transgender/third gender is due to karma and is not a moral fault or sin.
• A transgender person can follow all Jain vows and can move towards moksha.
• True Jain conduct demands non‑violence, respect, and compassion towards transgender people, just like towards all beings.