(Reprinted from Golden Drum 15)

India is a patriarchal society. Even amongst the wider ex-untouchable Buddhist community the women are often discriminated against, even in their own homes. However, Indian women involved in TBMSG are not discriminated against within the Movement. If they choose, they can study and practice Buddhism at the same intensity as their male counterparts. Not restricted by gender-based divisions they can meditate, attend retreats, practice the same five or ten precepts, earn their livelihood, become mitras and Dharmacharinis in likewise manner to the men. They are neither seen as inferior nor subservient to the male mitras and Dharmacharis. Such a radical change and breakthrough is one that was strongly encouraged by Dr Ambedkar.

In 1950, six years before the mass conversions to Buddhism of the ex- Untouchables under the leadership of Dr B.R. Ambedkar, an article appeared in Eves Weekly, an Indian women's popular magazine, entitled Our New Republic, in which the Hindu author made the following two statements: 1. It was alas the Buddhist theory that seems to have thrust women into the background. 2. The Buddha was ever exhorting men to beware of women.

In an article in the MahaBodhi Journal, Lama Govinda challenged and refuted both statements. Dr Ambedkar went further. Feeling so strongly about these charges leveled against the Buddha, he examined the question and wrote an article entitled The Rise and Fall of Hindu Woman. Who was Responsible for it? In this article he maintained that the decline and fall of Indian women should be attributed to Manu, the lawgiver of the Hindus, and not to the Buddha. Ambedkar felt the above charges could be supported on two grounds only. Firstly he refers to the Mahaparanibbana Sutta of the Sutta Pitaka, Chapter 5, which reads:

How are we to conduct ourselves (asks Ananda) with regard to womankind? As not seeing them Ananda, (replies the Buddha.) But if we should see them, what are we to do? Not talking Ananda. But if they should speak to us Lord, what are we to do? Keep wide-awake Ananda.

Dr Ambedkar examined this passage to determine whether or not it was original and genuine, or a later interpolation of the bhikkhus. The Sutta Pitaka as we find it now is, according to Dr Ambedkar: Wrapped about by mythical drapery, disfigured by additions of purely Brahman ideas entirely foreign to the original Buddhist thought, and distorted by twists and turns given to it by monastic ideas intended to enforce monastic ideals.

The Sutta Pitaka was not written until four hundred years after the Buddhas Parinirvana. Ambedkar suggests that since the editors were monks, they compiled and wrote for the monk. In this way the Buddhas statement was seen as being valuable for the monk in order to preserve his rule of celibacy. Ambedkar also supported his suggestion by noting that many passages occurring in this Sutta also occur in other Suttas, whereas this particular passage does not. There is moreover also a Chinese version of the Sutta, which does not contain this passage.

The Buddha's and Ananda's attitude to women as reported generally in the Pitakas seems contrary to the Buddhas answer to Anandas question in this instance. For example, in the very same Sutta, the Buddha describes the wonderful qualities of Ananda, including the following:

If, Brethren, a number of the sisters of the Order . . . or devout women should behold him, and if Ananda should preach the truth to them, they are filled with joy at the discourse; while the company is ill at ease, Brethren, when Ananda is silent.

Both the Buddha and Ananda met and discoursed with women. It therefore seems unlikely, according to Ambedkar, that such a question would have been asked. Personally, I think it may have been asked, but as a general question, and perhaps it was good advice to most monks!

Ambedkar thought the second support for the charges against the Buddha was the so called subordination of the bhikshuni Sangha to the Bhikkhu proof in the Pali suttas that the Buddha did not regard women as inferior to men either in point of intellect, character, or spiritual attainments-as when Ananda asked the Buddha:

Lord, are women capable, after Going Forth from the house life into homelessness in the Law and Discipline declared by the Perfect One, of realizing the fruit of Stream Entry or Once-Return or Non-Return or Arahantship? They are Ananda!

Presumably, had he feared that their presence in the order might lower the prestige of the Sangha, he would never have admitted them. He chose, according to Ambedkar, to have two separate sanghas for fear that co-fraternity of men and women who had left home and become monks and nuns would soon weaken and probably break the rule of celibacy. The Buddha promoted the view that it is the sex instinct, which drives a man into woman's bondage, and a woman into mans. The bhikkhus were the ones already instructed in the Buddhas doctrine, whereas the women had not yet been instructed. The women would therefore have to be under the instruction of the men. Ambedkar felt this to be a simple practical matter, and not one of the subordination of the women to the authority of the men.

Under Hindu Brahman theory-and contrary to Buddhism-women are denied the right to acquire knowledge, or even the right to study the Vedic scriptures. It is stated in the Mane Smrti, the sacred law book of the Hindus which even today still gives scriptural authority for the inhuman treatment of the (officially ex-) Untouchables, that:

Women have no right to study the Vedas, that is why their rites are performed without Vedic mantras. Women have no knowledge of religion because they have no right to know the Vedas. The uttering of Vedic mantras is useful for removing sin. As women cannot utter the Vedic mantras they are as Untruth is.

The freedom enjoyed by Buddhist women being allowed and able to realize their spiritual potential was so great that bhikshuni Mettika, a Brahmin woman by birth, sang out aloud: So sit I here upon this rock, and oer my spirit sweeps the breath of Liberty. To gain this freedom the bhikshunis had given up social position and domestic success. Even in India today this is still highly prized for women, yet it cramps, stultifies, and binds them to the home, making the possibility of their stepping out as individuals virtually impossible. There was a time, before Manu, when women could rise high in learning and education, and when women were highly respected. It was Manu, according to Ambedkar, the lawgiver of the Hindus, feeling threatened woman's downfall. Knowing that the home was the place to be protected against Buddhism, it was the women in particular whom he put under restraint.

The mere fact the Ambedkar chose to write this article on women, using relevant quotations from the Buddhist scriptures, indicates that he recognized the spiritual potential even spiritual realization, of women Buddhists. His writings and speeches on Buddhism were addressed to both men and women. When speaking on Buddhism as A Perfect Religion he talks about equality: Equality not just between man and man only, but between man and woman. Like the Buddha, Ambedkar spoke not only to half the human race, but also to men and women.

Uninspired by the Bhikkhu Sangha in 11 India, which seemed to place far more emphasis on monastic status than sincere practice, Ambedkar felt, at the time of the mass conversions, that a new Buddhist movement was needed, a Sangha which did not depend on the bhikkhus, a Sangha in which there would be no discrimination of caste, class, colour, or gender. TBMSG is fulfilling his wish in the sense of being a Sangha consisting of men and women primarily committed to Going for Refuge to the Three Jewels, without discrimination. It is for this reason that TBMSG has been so successful in being the life force behind the Dharma Revolution in India. The women of TBMSG play a large part in this revival of Buddhism, and I have witnessed quite dramatic changes in many of their lives.

One such woman is Dharmacharini Vimalashuri. She was born an Untouchable. Through the encouragement of Dr Ambedkar she gained an education. This enabled her to see through her caste and gender discrimination. Eventually after much searching she discovered TBMSG. Now she is able to practice and teach the Dharma freely.

She is someone who, under the influence of Dr Ambedkar's views and now TBMSG, has changed enormously. She along with others is a great inspiration to other women Buddhists.