During the 6th century BC, the status of women in the Indian society was servile, degraded and miserable. The Indian caste system was also strong and deep-rooted. As a spiritual leader and social reformer, Gautama Buddha brought remarkable changes to human society in regard to the annihilation of the caste system and emancipation of women within the Buddhist world. A girl child was always considered a liability by her parents. To give a daughter in marriage was a difficult task. Dowry system was prevalent during that period. But the Buddha changed the tide.
On one occasion when the king of Kosala was having a conversation with the Buddha, the news was brought to him that his queen, Mallika, had borne him a daughter. Noticing that the king was distressed, the Buddha remarked, “Do not be perturbed O King, a female child may prove even a better offspring than a male, for she may grow up wise and virtuous.”
The Buddha assured him that a female child may prove even better than a boy, becoming virtuous, wise, reverent, and respectful. He recommended to his disciple to look upon every woman as if she was ‘your own mother or sister’, and he taught lay people that ‘to respect one’s mother and one’s wife is to be blessed.’ The Buddha pointed out that a woman is the mother of man and no person is worthy of greater reverence and veneration than one’s mother. It is impossible for a child to pay off the debt he or she owes to a mother.
The Buddha gave equal status to women with men. He told his followers to show respect to women of all ages. The supremacy of men over women was not accepted by the Buddha. He preached his teachings to both men and women without any discrimination. He was holding the view that women are equally intelligent and capable to shoulder any responsibility entrusted to them with efficiency. He said women can work as a constructive force in the society and improve the lot of poor people. His teachings had a salutary impact everywhere. The birth of a girl child was no longer considered as a misfortune and a source of anxiety to the parents.
Women were allowed a good deal of liberty, and if they did not marry it was not considered shameful. Child marriage was denounced by Buddhists. Women were given the freedom to marry the person of their own choice. As a mother, she was honoured, respected and her position was unassailable.
A widow was allowed to participate in all the domestic festivities and not considered an ill omen any longer.
Woman since Vedic age was given a dignified status. She was spiritual companion of her husband. They did not only perform their household work but were also advanced in spiritual life. Women like Gargi, Maitrey and many others preferred intellectual and spiritual attainments to material prosperity. Gautama Buddha after some hesitation conceded to the request of Mahaprajapati Gautami, his foster mother and established a Bhikkhuni Sangha.
This was an innovation -- the world’s first order of nuns. It conceded to women a nobility of nature, strength of morality, and a capacity for wisdom, equal to that of man. Initially, the Buddha had imposed some restriction on the Bhikkhuni Sangha.
The Palli text Therigatha had thrown light on the spiritual attainments of women during that period. Yasodhara, wife of Buddha, had given up all luxury and was living a very simple life after the departure of Gautama from the palace of Kapilavastu. She later became a Bhikkhuni.
According to Anguttara Nikaya, she was the chief nun in the possession of supernatural powers. She was one of the four disciples of the Buddha possessing attainment, the others being Sariputta, Moggallana and Bakkula. She expressed her desire for this achievement at the time of Padumuttara Buddha.
Yasodhara, as Bhikkhuni, played an important role for the spread of Buddhism. She became the head of the Bhikkhunis and possessed great supernatural power.
The Buddha never discriminated among Bhikkhus and Bhikkhunis. Therefore, many Bhikkhunis like Patacara, Khema and Bhadde Kundalakesa had important roles for the spread of Buddhism. Men and women who remained outside the Sangha but supported Buddha and his retinue, were called Upasakas and Upasikas. They were mainly householders and they also rendered their services for the spread of Buddhism.
There are many Upasikas like Visakha, Sumana, Malliki, Khujjuttara, Sujata and Suppiya who had important roles for the spread of Buddhism. Buddhist women had been credited for their contributions to the growth of literature. They wrote drama, songs and prayers in Palli language. Therigatha is a unique contribution of the Buddhist women to the history of Indian poetic literature.
The blessings showered on Amrapali (Ambapali) by the Buddha are an example of the compassion Tathagata Buddha had for women. Amrapali was a paragon of beauty and had acquired immense wealth after she was compelled to lead the life of a courtesan.
Emperor Bimbisara had spent a week exclusively with Amrapali, and as result of their union a male child was born who became a Buddhist monk and was famous as Vimalakondanna. By being invited by Amrapali, the Buddha accompanied by his disciples took meals at her residence. She also offered a large mango grove for the Sangha and Tathagata accepted her gift. She had contributed much for the advancement of Buddhism.
Buddha had set guidelines for successful marriage. We can find plenty of love stories and examples of happy marriages in the Buddhist literature. Duties of husband and wife have been elaborately described by the Buddha.
One of the Buddha’s basic teachings is to refrain from sexual misconduct. He advised to be contented with one wife. So monogamy is recommended in Buddhism. Gautama had declared that women are equal to man in every respect and should be adored.
(Dr Bimalendu Mohanty is a former Vice-Chancellor of Utkal University of Culture)