Archives

By earnestness Maghava rose to the Lordship of the gods. Earnestness is ever praised, negligence is ever despised.Dhammpada (Appamada vagga)

The Buddhist woman and her forward march in society

by Danister I. Fernando

More than half of the population in Sri Lanka, are found to be women and of them, too, the majority are Buddhists. Therefore, the "Buddhist woman" is really an important constituent in Sri Lankan society. Since March 8th has been designated "The world women's day", I wish to write here in regard to the "Buddhist woman and her forward march in society".

Buddha having conquered all defilements, realised supreme Enlightenment on a Vesak full moon day, under the shade of the Sri Maha Bodhi, over 2500 years ago. Three months later, on an Esala full moon day, He proclaimed to the world His new vision, through the preaching of "Dhammacakkappavattana Sutta" at Saranath. Subsequently, He established the Order of Monks (Bhikkhus) by ordaining the five ascetics, Kondanna, Bhaddiya, Vappa, Mahanama and Assaji who formed the audience at the preaching of his first sermon. Thus the "Triple Gem", Buddha, Dhamma and Sangha was born to the world, and Buddhism promulgated.

According to Ven. Ananda Maitreya's "Buddha Caritaya" Lady Sujata, the mother of Bhikkhu Yasa, and his former wife who were confronted by the Buddha, were the very first to take refuge in the "Triple Gem" and become Buddhists as the first women - adherents. With this event the institution of the "Buddhist Woman" was established. So we see that the "Buddhist Woman" had come in-to the scene comparatively late, only after the advent of the Buddha.

Until then the normal woman had been in existence, undergoing changes in their fate throughout the ages for centuries and also being badly tormented. A study of "The woman" in relation to time, at least in brief, reveals her history which would enable us to understand the present day "Buddhist Woman" better.

To know about the very early social status of the 'Woman' we have to turn to the history of India which runs into the prehistoric age. There is evidence from Indian society to believe that both man and woman had lived together within equal rights and privileges before the transgression of the Brahmanic traditions.

The ancient civilizations such as Mohenjodaro and Harappa revel that the women undoubtedly enjoyed a vital position in society, and that they lived free lives. There was no question of inheritance in regard to natural resources which they made use of for common living. It is said that the practice of monogamy was not in existence at that time as no spouse was set apart for one individual. None could interfere with the rights, duties and privileges of the woman.

The period between 4000 and 3000 B.C is roughly the era in which the Indu-Aryans settled down in North India. It appears that between this period and the birth of the Buddha in 623 B.C a large number of religions and religious beliefs came to be followed in India. Of these religions the one which claimed the chief place was the Vedic religion. According to Rig Vedic literature, in the early period of Aryans there had been no deterioration or a visible change in the status of the woman.

Woman and man had continued to live free lives together. (A.L. Basham - "The wonder that was India").

As time went on the Vedic religion was gradually subjected to far reaching changes and a class ('kula') distinction originated, in which the main class, Brahmans took over the whole responsibility. Their influence had spread over India and a different type of administration ensued.

The deterioration of the rights and privileges maintained so far by the woman took place drastically while her social status disappeared altogether, since the woman was considered to be included in the class of "Sudras", the suffering class. The "Bhagavad Gita" too considers women to be the same as 'Sudras'.

The privileges that the woman lost, because of the Brahmana domination were the right to receive an education, the right to follow a religion, the right to obtain justice, the right for equal status in life. During the Brahmana period the happy feeling that one gets by following a religion was limited only to men by declaring that women were un-clean, impure objects.

According to their legal system justice and fair-play were denied to the woman - ('Manusmriti', produced by 'Manu,' their legal authority). Even the birth of a girl had been very badly looked upon, since there was the belief that a father could attain heavenly bliss only through his son performing a certain "puja" called "Sraddha". So, if there was no son, the father could be completely rejected from heavenly bliss. Thus, the woman had been pushed down to the very bottom in status and sometimes she had to suffer the consequences even with life.

It was during a period as this that Buddha was born.

In addition to his main lofty task of propagating his new vision in India and world-over. He had also to encounter successfully all opposition that brewed against Him on account of the Brahmanic domination in India then. The two chief problems He had to face were the class distinction in society, and the unhappy degradation to which the woman of the day had been relegated.

Quite contrary to the then beliefs in society, the Teachings of the Buddha considered women to possess equanimity (Upekkha) as one of the prominent qualities and proceeded to bring about equality among men and women. Buddha's day began with seeing with His compassionate Eye or if necessary with His Divine Eye whether there were any persons who needed his assistance and promptly took immediate steps to relieve them.

A few who received solace through his vivid compassion were Rajjumala, Kisagotami and Patacara, and their plight received such an uprush that they finally ended up as Saints ('Arahat').

The teachings of the Buddha did a great deal to eradicate a large number of superstitious beliefs and meaningless rites and rituals. It has been already mentioned that there was a strong belief that there must be a male child for the continuance of the family line. But Buddha refuted this and did not attach greater importance to the birth of a son.

On one occasion when king Kosala was with the Buddha, news was brought to the king of the birth of a daughter, to him. Expecting a son the king was displeased. Noticing this the Buddha paid a glowing tribute to women, thus:

"Some women are indeed better (than men) Bring her up, O Lord of men. There are women who are wise, virtuous, who have high regard for mother-in-law, and who are chaste. To such noble wife may be born a valiant son a lord of realms, who will rule a kingdom". (Samyutta Nikaya, Kosala Samuytta)

In the "Singalovada Sutta" (Digha Nikaya) Buddha has shown clearly the composition of a peaceful society, and how the mother and wife should be regarded by the children and the husband respectively.

While the Brahmins relegated the wife to the position of a full-time servant, here, in this sutta, "the compendium of layman's ethics, the Buddha laid down the guidelines that should direct the conduct of a husband towards his wife, he should minister to her by courtesy, by not despising her, by faithfulness, by delegating authority to her, and by providing her with ornaments". (Spectrum of Buddhism - Piyadassi Thera - Pge 282).

In the meantime, when the Brahaman priests of various sets (Tirthaka etc.) realised that their prestige was being eroded and that they were losing gradually, their very means of existence, in the face of the vast majority that were rushing towards the Buddha they planned ways and means of slinging mud on the Buddha. The mysterious murder of Sundari Paribrajika (an ill-famed woman herself) and the baseless allegation in regard to Cinca Manavika are instances of such mud-slinging which the Buddha faced successfully through his lofty qualities, Metta, Karuna, Mudita and Upekkha.

The Buddha clearly showed that women are capable of understanding his teachings and also to practise them towards spiritual attainment. He opened the gates for the full participation of women in the field of religion by making them eligible for admission into the Order of Nuns - The "Bhikkhuni Sangha", completing the constituent of the "Sasana" - Bhikkhu, Bhikkhuni, Upasaka, Upasika."

No distinction was made between the Bhikkhu and the Bhikkhuni, specially in spiritual attainment and a Bhikkhuni could aspire to the highest place of spiritual attainment - that of "Arahat-ship".

"Theri Gatha", a valuable body of literature, in the Khuddaka Nikaya of the Sutta Pitaka contains vivid descriptions given by Theris themselves in regard to their experiences in the field of Bhikkhuni Sasana, and are said to have been passed on in the oral tradition in verse form. They are very interesting stories and they genuinely contribute to teach much about the experiences of Therinis and it is worthwhile for one to go through them quietly.

Having gone through the vicissitudes and triumphs of the Buddhist woman during a period of centuries, we shall now reflect on the social status of the Buddhist woman of the present times. It is of course implicitly clear that there is no question about it now.

The Brahmanic traditions are things foregone. The present day Buddhist woman is in a position to go up to the highest position in society materially, or to sainthood spiritually. But the Buddhist woman has still a challenge which she has to face with certain amount of determination, if she likes to continue successfully. The identity of the Buddhist woman is in very great peril, through irreligious and irreparable innovations, may be foreign, or even local, that are being recklessly introduced in our society, seemingly friendly, but really very dangerous, antagonistic and to the detriment of our womanhood.

As such let the Buddhist woman be observant, careful and active to safeguard her identity which should be built on the lofty principles of the Dhamma and live a life of pristine purity, because, "The hand that rocks the cradle rules the world!"

Nayake Thera who cared for all

by Ong Ju Lynn

PENANG, Malaysia Although most of the inhabitants of Jalan Gunaratana are Buddhists, few have any inkling that the person after whom their road is named, was a Sri Lankan monk who first mooted the idea of making Wesak a public holiday in Malaysia.

He was K. Gunaratana Nayaka Maha Thera, the second chief abbot of the 80-year-old Mahindarama Buddhist Temple.

Gunaratana, who was born in Sri Lanka, came to Malaya in 1926.

According to records of the then Wesak Day Holiday Committee secretary Lim Teong Aik, discussions were reported to have continued until the Japanese Occupation in 1941.

Towards the end of the occupation, the Buddhist Federation of Penang, proposed by the then Japanese Education Director of Penang, was formed.

Its meeting with the Japanese director on Jan 11, 1945, was aimed at making the holiday declaration a reality, but the Allied bombing of Penang on that day aborted the plan.

Ven. E. Indaratana, the current and fifth chief abbot of the temple located just behind the row of houses fronting Jalan Gunaratana, attests that Gunaratana was very kind and did much for society.

During his tenure as chief abbot of the temple from 1933 until his death in 1946, he initiated many charity and welfare programmes for the poor, the aged and the disabled, until he was known not only among Buddhists but non-Buddhists as well."

"Once, he requested his devotees to donate the cloth meant for monks' robes to the poor, saying that the robes he had were enough.

"His devotees were so moved that they bought more cloth and made two sets of clothes each for all the residents of the Sungai Dua Silver Jubilee Home for the Aged," says Indaratana, 47, who is researching and writing the history of the temple.

Gunaratana's work earned him the title of the Chief High Priest for Malaysia and Singapore and the Dharmakirti Sri, an honorary title conferred by the Malwatte Chapter of Siamese Sect, Sri Lanka in 1955.

Following the footsteps of his predecessor, Indaratana who was made chief abbot in 1995, has started the Amata Free Medical and Diabetic Centre and the Sarana Old Folk's Home within the temple compound.

He recently started a free clinic for the poor in Sri Lanka. (Courtesy: Buddhist News Network)

News | Business | Features | Editorial | Security
Politics | World | Letters | Sports | Obituaries |

Produced by Lake House
Copyright 2001 The Associated Newspapers of Ceylon Ltd.
Comments and suggestions to :Web Manager