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| Sunday, 4 April 2004 |
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Poya Meditation : The 'Long March' of women by Sumana Saparamadu Come International women's Day and year in year out we are told how it all began with the strikes of female textile workers in New York protesting against poor working conditions. The first strike was as early as 1856 and the other in 1908 when the women were out on the streets, braving the bitter winter cold for three weeks. This is considered the very first time that women marched to claim their rights. But history records another "long march" by women centuries earlier to get what they believed they had a right to claim. That match goes back to the 5th century BC, to the time of the Buddha and the "march" was led by no less a person than Maha Prajapathi Gotami, the Buddha's foster mother and King Suddhodana's queen consort. As recorded in the old texts, this is how it all began. Once the Sakyas and the Koliyas whose kingdoms were on either bank of the river Rohini, were about to start a war over the right to use the river water, which both clans had, over the years, used to irrigate their fields. It was a time of severe drought and the water level was very low. Each clan claimed they had a right over the other to use the river water. One day at dawn the Buddha, as was his practice was surveying the world with his divine eye and saw the impending disaster, and hurried there, alone without even his constant companion and attendant Ananda. Summoning the two clans (the Koliyas were his maternal kinsmen) he told them of the futility of going to war over some river water, and destroying so many lives. What was more precious, he asked, water or human life? When the Buddha finished speaking the men put down their weapons and peace was declared. On this momentous visit to his home town another thing happened that indirectly changed the role of women in Jambudeepa. (The Gangetic plain was known by this name in the time of the Buddha). A number of princes of the Sakya and Koliya clans and sons of the nobility, decided to join the order and they followed the Buddha when he left Kapilavasthu. Those most affected by this exodus were the wives and lady-loves of those princes and noblemen. Bereft of their partners their lives were empty. They tried their best with every ruse to get the men back and failed. Time passed as they discussed among themselves as to what they can do, now that they were like widows. One day they went in a group to Maha Prajapathi Gotami, the First Lady of the Sakya clan, told her of their plight and of their decision to follow the men and begged of her to get the Buddha's permission to join the order. About this time the Buddha was in Kapilavasthu. King Suddhodana had passed away and the Buddha who had come to pay his respects to his father and participate in the last rites was spending a few days at Nigrodaramaya. Maha Prajapathi Gotami met the Buddha, and told him that many princesses and noble women were desirous of joining the order. When she made the request on behalf of all those Sakya and Koliya ladies, the Buddha remained silent. Twice more she made her request and the Buddha remained silent. Prajapathi Gotami knew what his silence indicated and did not press further. But the ladies would not take 'No' for an answer. Their frustration mounting they made various plans. Again and again they met Prajapathi Gotami and told her of their determination to join the Sangha. This time the "first lady" had a plan. "Let us go dressed in the garb of bhikkhus. Perhaps then the Buddha might consider our request favourably. So the princesses of the two royal houses and wives of nobles, shaved their heads, donned yellow robes, slung alms bowls on their shoulders and set out on their "long march" to Visala where the Buddha was sojourneying, not to demand equality but to ask for permission to join the Sangha. The Sinhala text 'Pujavaliya' gives a moving account of this march. Women who had not walked barefoot even in their own homes were now walking along rough roads sans any footwear. The men as soon as they heard this came in their chariots. "Get in, get in. What madness is this. You can't walk all the way to Visala", they said. Maha Prajapathi Gotami, the leader of the group refused the offer. "If we go in chariots, it is an insult to the Buddha. Nor is it in keeping with the ascetic life we are after. If we go on foot that alone might evoke some sympathy and the Buddha may grant us our request. We have much to gain by walking. So please take your chariots back". So these women continued their march on foot, some limping some hobbling some even dragged by others. As word spread that a host of royal ladies had become 'sramanas' - people assumed they were 'sramanas' because of their yellow robes - and were on their way to meet the Buddha, men, women and children in hamlets and small towns rushed out of their homes and stood by the roadside to see these princesses they had never seen. And when they did see them, these townsmen and peasants were shocked and dismayed by their sorry state - their dust covered feet blistered and some oozing blood. These unshod sensitive feet could not take the wear and tear of rough rods. Men brought their carts and palanquins and offered to take them to whatever destination, which offer was politely refused. "If we are to convince the Buddha of the sincerity of our request we must go on foot as he and his disciples do," said their leader Maha Prajapathi Gotami and continued to talk. How unlike today's ladies taking part in 'school walks' who do the walk or the greater part of it in buggy-carts!! But the ladies did accept the townsmen's and villagers offer of water and food and so they did not have to slake their thirst at ditches and brooks. There is no record of anyone dying on the way of thirst and hunger. Nor is there any mention of the number of days they took, walking at their own pace, to cover the distance of 51 yojana (about 756 miles). The "long march" ended one evening at dusk, at the entrance to the Kootagara Sala in Visala where the Buddha was staying. They waited outside until someone invited them in. His evening duties to the Buddha over, Ananda was doing his round of checking in the grounds, when he saw the crowd of yellow-clad women outside. He was surprised as much by their sudden appearance as by their dishevelled attire and their faces weary with fatigue. Ascertaining the purpose of their sudden visit Ananda informed the Buddha that a group of Sakya and Koliya "ladies" had come seeking his permission to enter the order and requested the Buddha to kindly grant their wish. The Buddha was silent. Thrice Ananda made his request and each time the Buddha indicated his disapproval by his silence. Male chauvinism! Knowing well his master's mind Ananda didn't ask a fourth time. Instead he asked some pertinent questions like 'Aren't women unfit for the life of a bhikkhuni? Is the Dhamma beyond the grasp of women? After this exchange of questions and answers, the Buddha finally gave his approval, provided the women accepted eight conditions he put forward and abided by them. (These eight conditions or rules are referred to as Attha Garu Dhamma). The faithful Ananda conveyed the same to the ladies patiently and hopefully awaiting the Buddha's reply to their request. Their mission fulfilled, their cup of happiness overflowing, the ladies went up to the Buddha and paid their obeisance. And then and there they were ordained. Thus ended the "long march" of the Sakya and Koliya ladies - the first recorded march of women to get what they believed they had a right to claim. The successful culmination of their march was the beginning of the Bhikkhuni sasana. |
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