Chapter II Textual Analysis of Buddhist Women

Women played a significant role in Buddhism during the time of the Buddha. The

Buddha was known to have accepted women into the monastic community, which was unusual

for the time. The Buddha recognized that women were just capable of achieving enlightenment

as men, and he encouraged women to follow the path of the Dhamma. However, it is also

important to note that women in Buddha’s time faced significant social and cultural challenges.

There were many notable Buddhist women in the Buddha’s day, but I would like to focus

on two of them for this analysis:

1.Mahapajapati Gotimi: Mahapajapati Gotimi was the step-mother and aunt of the

Buddha and one of his earliest disciples. She was the wife of King Suddhodana’s brother, and

after the death of her sister, Queen Maya, she raised the young prince Siddhartha alongside her

own son, Nanda. According to the Buddhist text, after the Buddha’s enlightenment,

Mahapajapati Gotami approached him and requested to become a nun. The Buddha initially

refused her request, as the monastic order at the time was exclusively, one of the Buddha’s

closest disciples, the Buddha eventually relented and allowed women to join the monastic order.

Mahapajapati Gotimī thus became the first woman to be ordained as a Buddhist nun, and

she went to become a leading figure in the early Buddhist community. She was known for her

wisdom and compassion, and for her commitment to the spiritual path. She is also said to have

played a key role in establishing the Bhikkhunī Sangha, and was highly respected by both male

and female disciples of the Buddha.

Here, several Buddhist scholars and practitioners have debated and conjectured about the

Buddha’s original resistance to allowing women to enter the monastic order as Bhikkhunīs, or

fully ordained nuns. One belief is that the Buddha was concerned about the social and cultural
norms of his time, which placed restrictions on women’s roles and activities. Allowing women to

become bhikkhunīs in the monastic order may have generated controversy and hostility since it

was perceived as a dramatic break from established gender roles.

Another concept is that the Buddha was concerned about the welfare of women who

joined the monastic order. During the period, there were few regulations known as eight

Garudhama, in place to protect women from exploitation or abuse, and those who joined

religious organizations frequently experienced social and economic disadvantages. These rules

are intended to regulate the behavior of Bhikkhunī and promote their spiritual progress. The

Buddha may have been hesitated to allow women to join the monastic order until he was

confident that they would be able to thrive and flourish within it.

Here, there can be argued that there are elements of gender discrimination in the

Garudhama. For example, one rule stipulates that nuns must bow down to monks, even if the nun

is senior in age or spiritual attainment. This has been criticized as an example of patriarchy and

gender inequality.

Whatever the reason for the Buddha’s initial reluctance, it is clear that her ultimately

recognized the potential of women to make significant contributions to the spiritual community.

Mahapajapati Gotamis’s persistence in requesting to become a Bhikkhunī, and the support of

Ananda and other disciples, eventually led to the establishment of the Bhikkhunī Sangha, which

allowed women to fully participate in the monastic life and contribute to the teachings and

practices of Buddhism.

In conclusion, Mahapajapati Gotami is regarded as a forerunner for women’s rights and

gender equality in Buddhism, and her life is an example of the strength of tenacity and resolve in

the face of difficulty.

nuns must obtain the monks’ consent. This law, according to critics, places nuns below monks

and threatens their spiritual independence.

It can be explained that the Garudhama was a product of its time, and it is important to

remember that it represented the social attitudes and customs of ancient India. The Buddha is

also credited with advancing gender equality; it is said that he let women to join the monastic

order at a time when doing so was unusual.

However, it is worth noting that the Garudhama was a product of its time, and reflected

the social norms and conventions of ancient India. The Buddha was also known for his

progressive views on gender equality, and he is said to have welcomed women into the monastic

order at a time when this was not the custom.

In modern times, many Buddhist communities have reinterpreted the Garudhama in light

of contemporary values of gender equality and social justice. Some have argued that the

Garudhama was not intended to perpetuate gender discrimination, but rather to address specific

issues and challenges faced by nuns in ancient India.

Overall, the issues of gender discrimination in the Garudhama are complex and contested,

and different interpretations and perspectives exist.

2.Yasodharā: The Buddha’s wife was named Yasodhara and also known as

Bhaddakaccana or Rahulamata. She was a princess and was married to Prince Siffhartha, who

later became known as Buddha, before he renounced his royal life and became an ascetic.

According to Buddhist texts, Yasodharā and Prince Siddhartha had a son name Rahula.

When Prince Siddhartha left the palace to practice spiritual enlightenment, Yasodhara remained

behind with their son. She later became a follower of the Buddha and joined the monastic
community along with her son, Rahula. Yasodhara is often admired for her patience, resilience,

and devotion to her husband, even after he left her and their son behind to pursue his spiritual

path. She is also remembered as a symbol of the sacrifices and challenges that loved ones of

spiritual seekers often face.

It is important to note that the details of Yasodharā’s life are primarily recorded in

Buddhist texts and can study the role of a woman in the Buddha time from a historical and

cultural perspective. The story provides insight into the role of women in ancient India,

particularly in relation to the institution of marriage. In traditional Indian society, women were

expected to be subservient to their husbands and family, and their worth was often measured by

their ability to bear children and fulfill domestic duties. Yasodharā’s story challenges these

gender roles by portraying her as a strong, independent woman who supports her husband’s

spiritual quest and later becomes a follower of the Buddha herself.

Yasodharā’s story also highlights the challenges and sacrifices that women in patriarchal

societies often face when their partners follow spiritual or other interests that take them away

from their families. Despite the difficulties she faced, Yasodharā remained devoted to her

husband and eventually found her own spiritual path.

Overall, Yasodhara’s story can be seen as powerful symbol of the strength and resilience

of women, and their ability to navigate the challenges of traditional gender roles and societal

expectations.

Conclusion

Women were generally regarded as inferior to men in society and were often subjected to

discrimination and violence. Women were also not allowed to participate in many aspects of

public life, including education and politics. Therefore, despite the fact that there were many
obstacles and restrictions for women in the Buddha's day, the Buddha's teachings offered a way

for them to reach equality and spiritual freedom.

Despite these challenges, there were many notable women in Buddha’s time who made

significant contributions to Buddhism. Some of the most well-known women include

Mahapajapati Gotami, the Buddha’s stepmother who became the first Buddhist nun, and

Yasodharā, the Buddha’s wife who became one of the Buddha’s respected female disciples.

Frorm these two investigations, we can understand that the Buddha himself apparently welcomed

women into the Sangha, or community of monks and nuns. His followers included many women,

who played an important part in the development of Buddhism. Until now, the Buddha’s

teachings stressed the value of gender equity and urged both sexes to practice the Dhamma with

equal intellectual pretensions and dedication.