Psychology and liberation of women in Buddhism
View(s):By Rajitha Weerakoon
Unduwap Poya is a day calling for discussion of women in Buddhism, because, it was on this day, Sanghamitta Theri arrived in Sri Lanka over 2600 years ago and commenced the Bhikkuni Order.
Stories of women who lived during the time of the Buddha in India, had been a source of strength to Buddhist devotees ever since the arrival of Buddhism and are of great significance as these were actual happenings that occurred. These were accounts of women who had undergone traumatic experiences and mental agony finding solace in the end in the Teachings of the Buddha.
In “True stories of women who suffered misery and Chekov’s Short Stories’ (Viragininge Saba katha saha Chekovge Keti Katha) – a translation nominated for a State Literary Award this year, its author, W.S. Bandara has provided an insight in his foreword into the lives of bhikkunis whose lives of suffering before ordination, differed from the fictitious characters that Chekov had created in his short stories. This apart, Bandara in his selected translations of Chekov’s short stories, sees similarities between women in Buddhism and Chekov’s women.
A painting depicting the arrival of Sanghamitta Theri 2600 years ago
In India, it was a Brahminical society that existed during the time of the Buddha where women were treated virtually as slaves. Buddha liberated women but even He was reluctant to establish a Bhikkuni Order as He was well aware of the attitudes of men towards women. Yet, in spite of male dominance and social pressures, Maha Prajapathi Gothami, Patachara, Khema, Uppalavanna and Kisa Gothami to name a few, pursued their objectives and attained Arahanthood. The author attributes this to the way of thinking and the high standards that prevailed during the time of the Buddha which also led Queen Prajapathi, Gothami and Princess Yasodhara to accept Prince Siddhartha’s Renunciation. If there was an absence of standards and norms, the reactions of the Queen Mother and Princess Yasodhara, the author states, may have been different.
Fulfilling a promise made to Queen Mahamaya on her deathbed, Queen Prajapathi, the sister, took up the duties of Siddhartha’s mother. She breastfed him and brought him up, leaving her own son Nanda to be brought up by another. On making such a tremendous sacrifice, one could imagine what she may have undergone when she found Siddhartha had left his young wife on the very day she gave birth to their son. One can also imagine how it would have affected Queen Prajapathi, when her own son Nanda, groomed to be the next King, was taken away and made a monk?
Even in the case of Yasodhara, the mental agony she underwent on finding out that Prince Siddhartha had left the Palace is well known. What would have been her feelings when the Buddha returned seven years later only to take away their son Rahula to be made a monk?
These incidents, author Bandara hastened to add, have to be viewed against the norms that existed and not from the present day perspective. Because, there are no indications that these two women bore any hatred towards Siddhartha for His actions. On the contrary they gave up the luxury of the palace and despite physical discomforts that ensued, followed the Buddha’s Path. Author Bandara speaks of a custom practised in ancient India that when a boy turned seven, he was placed in the custody of the father. Rahula may have been given over to the Buddha following this custom. The absence of adverse reaction from Rahula indicates that he too had accepted the custom.
Author Bandara also focuses attention on Sanghamitta Theri and her brother,who about 250 years after the Passing Away of the Buddha, had the strength to leave their father – the all-powerful Mauryan Emperor, the Royal Palace and the rest of the family to bring Buddhism to Sri Lanka. They never returned to their homeland. Would this happen today?
The Buddha’s treatment of Kisa Gothami as well as Patachara when they came to Him imploring that He bring their dead children back to life, author Bandara says was the “Exposure Therapy” currently applied in the West by psychologists where the patient is treated subjecting them to the same conditions they suffered before.
Ancient writers, the author says, had been unfair by Isidaasi as they had failed to comprehend the psychological aspects of her story. She grew up under a male dominated rule of Brahmins and according to the story, she was erudite. Probably she may have imbibed Brahmin teachings. It was her knowledge however, that brought her disaster but later led her to take to robes and end up as a bhikkuni who attained Arahantship.
The Bhadra Kundalakeshi episode on the other hand, was that of a modern-day stubborn, spoilt, rich-kid whose insatiable desires brought her danger. Her encounter with Sariyuth Thera helped her rethink her life when she received ordination and attained Arahantship. Bhikku Chaapa was the beautiful daughter of a hunter. Her husband abandoned her when she was with child and entered monkhood. It was when she went in search of him and found him in robes that she too decided to be ordained. She dedicated her life to the Dhamma and later attained Arahantship.
But the story of “The Mother of Gangathiraya,” which was a scandal at the time, smacks of the Greek drama “Oedipus.” Her son Gangathiraya was also her husband. There is an indication that Gangathiraya was husband to his sister as well. Probably, the societal humiliation led Gangathiraya to reshape his life and take to robes. His mother and sister too had followed and received ordination. Author Bandara, digging deeper into their story relates the mother’s pathetic past and of the cruelty meted out to her by her mother-in-law which may have made her a mental wreck.
Although Patachara, “The Mother of Gangathiraya,” Vaasetti, Chandra, Sona, Isidaasi, Kisa Gothami, Siha and Attkaasi who had traumatic experiences in life found liberation in the Buddha’s Teaching, there was nobody to liberate Chekov’s traumatised women. Thus, they all met with tragic ends.