Dr.

Ram Manohar Lohiya National Law

University

HISTORY

A EVOLUTION OF WOMEN WITHIN

HINDUISM AND BUDDHISM

Submitted to- Submitted by-

Dr. Vandana Singh Gaurav Kumar Modanwal
Associate Professor 230101056
History B.A. L.L.B.(Hons.)
Dr. Ram Manohar Lohiya National Law University 1st Semester, Section ‘A’
 ACKNOWLEDGEMENT

I want to acknowledge and give my warmest thanks to my History teacher cum

advisor, Dr. Vandana Singh, due to whom this work became possible. Her
guidance and advice carried me through all the stages of writing my project. I
would also like to thank my batchmates and friends for helping me at every
point of confusion.

I would also like to give special thanks to my parents and my family as a whole
for their continuous supports and understanding while I was undertaking my
research and writing my project. Their prayer for me sustained me this far and
helped me at every moment.

Finally, I would also like to thank God, the Almighty, for letting me through all the
difficulties. I have experienced your guidance day by day. You are the one who let
me finish my work. I will keep on trusting you for my future.

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 DECLARATION

I hereby declare that the project report ‘An EVOLUTION OF WOMEN

WITHIN HINDUISM AND BUDDHISM’ submitted by me to the Dr. Ram
Manohar Lohiya National Law University, Lucknow is the partial fulfilment of
the requirement for the award of degree of B.A. L.L.B.(Hons.) is a record of
bona fide project carried out by me under the guidance of Dr.Vandana Singh,
our History subject professor. It is also declared that the project is the piece of
my hard work and dedication and is unique.

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 TABLE OF CONTENTS

INTRODUCTION…………………………………………………….5

AN OVERALL VIEW OF HINDUISM………………………………6

POSITION OF WOMEN IN HINDUISM……………………………8

Women in Vedic Period……………………………………………9
Women in Epics – Ramayana & Mahabharata…………………….10
Women in Puranas & Dharma Shastra period……………………..12
Hindu Goddesses as role models for Women……………………..13

AN OVERALL VIEW OF BUDDHISM……………………………..14

POSITION OF WOMEN IN BUDDHISM…………………………..16

Pre-Buddhist Position Of Women………………………………..16
Women in Buddhism…………………………………………….17

CONCLUSION………………………………………………………19

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INTRODUCTION
Recognizing that gender plays a significant role in shaping the societal roles of
both men and women, in addition to biological sex, discussions surrounding the
intersection of gender and religion have persisted over an extended period.
Various factors, including social, cultural, and regional influences, contribute to
our perceptions of gender identity, but religion stands out as one of the most
influential.
Given that Hinduism and Buddhism rank among the world's oldest religious
traditions, delving into the intricate issue of women's status within these two
belief systems in more depth can provide valuable insights into the historical
treatment of women in major world religions.
While patriarchal structures are prevalent globally, women constitute half of the
world's population and play a significant role in raising a substantial portion of
the world's children. The central concern revolves around how women are
perceived in society, prompting women, when afforded the opportunity, to
assess their standing in relation to this matter. The fundamental issue that
persists is the status of women. Although it varies across regions, women are
highly regarded in diverse cultures. Given this diversity, feminists are
particularly committed to advocating for gender equality.
According to Sri Ramakrishna, there exists a singular and universal religion,
distinct from the idea of "my religion" or "your religion." This one religion
takes on numerous forms that endure indefinitely. Consequently, all religions
should be respected and acknowledged to the greatest extent possible. While the
two religions being compared are distinct, there is a common misconception
that the validity of one religion automatically negates the other. Sri
Ramakrishna clarifies that the existence of one religion does not necessitate the
rejection of another, contrary to some beliefs. The assertion that all religions are
identical is inaccurate; instead, all religions, despite their differences, are
authentic and genuine, analogous to the Himalayan Mountain range. The
Himalayas can be depicted from the perspectives of China, Tibet, or India, and
each view captures the mountain range as a whole. Similarly, interpretations of
religious texts differ based on individual perspectives, resulting in a multitude
of viewpoints on the subject.

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AN OVERALL VIEW OF HINDUISM
Hinduism, the earliest religious tradition to originate on the Indian subcontinent,
is often referred to by its followers as "sanatana dharma," signifying an eternal
and enduring canonical law, or simply as "dharma." It is regarded as a divine
order established by God during the world's creation, offering guidance for
harmonious human living. In Hinduism, religion is not perceived as a distinct
facet of life; rather, it seamlessly integrates with everyday activities. This
unique perspective is reflected in the Sanskrit language, where there is no
exclusive term for "religion." The term "dharma" encompasses a broader
spectrum of beliefs and practices, addressing truths and guidance for both the
material and spiritual dimensions of existence.

Hinduism is sometimes categorized as an ethnic religion because it is primarily

practiced within the Indian subcontinent, with many adherents of Indian descent
living outside the subcontinent. Unlike many other religions, Hinduism lacks a
singular founder or a universally accepted creed. Its history spans more than 35
centuries, with historical records indicating that around 2000 B.C., Aryans
initially settled in northwest India before spreading across the northern region.
Hinduism's formation is the result of a fusion of Aryan religious beliefs and
local Indian worldviews, reflecting a confluence of various cultures.

One of the most distinctive features of Hinduism is its absence of a singular

founder. It also encompasses elements of monotheism, where God, the soul, and
the universe are considered as a unified whole. Hinduism is renowned for
recognizing the existence of multiple deities and emphasizing various facets of
a singular divine entity. This is exemplified by the Hindu trinity consisting of
Brahma, Vishnu, and Shiva, representing creation, preservation, and destruction,
respectively. Furthermore, Hinduism accommodates gods from other religions,
interpreting them as having unique attributes rather than negating their
existence. Hindus perceive God as omnipresent, omnipotent, eternal, merciful,
and abstract, encompassing the entire cosmos. God transcends names and
forms, existing beyond such limitations. Hindus believe that they exist within
God, who is the essence of their souls.

In addition to the Vedas, Hinduism features an extensive collection of sacred

texts, each distinguished by its unique characteristics. These texts are broadly

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categorized into "Sruti," meaning revealed truth that is heard, and "Smriti,"
denoting realized truth that is remembered. Sruti comprises the Vedas,
Brahmanas, Aranyakas, and Upanishads. The Vedas, considered foundational
religious texts, contain hymns dedicated to deities associated with natural
phenomena, such as rain, wind, fire, and water. The term "Vedas" translates to
divine or holy wisdom in its original language, signifying their significance in
Hinduism. The Mahabharata and Ramayana epics embody the moral and ethical
conduct patterns described metaphorically in various sacred texts. The Puranas
discuss the concept of divine avatars, suggesting that gods take on human forms
to interact with humanity. Modern legal texts known as "Dharma Sastras" are
employed to govern social interactions, define laws, and outline social
institutions. The "Manu Dharma Sastra" is a prominent example within this
genre.

Reincarnation and karma are fundamental beliefs that all Hindus must embrace.
Reincarnation signifies the rebirth that occurs after death, where the nature of
one's rebirth is determined by karma, a concept akin to universal justice, shaped
by one's actions during their lifetime. It is conceivable to be reborn as an
animal, plant, or even an inanimate object based on one's accumulated karma.
The cycle of birth, death, and rebirth is referred to as "samsara," and the
ultimate goal is for the soul to transcend the material world and attain the
eternal spiritual realm, a pursuit often associated with yoga, a form of worship
and a set of practices aimed at delivering individuals from the trials and
tribulations of worldly existence. Yoga is segmented into three parts: labor,
learning, and devotion, with the fundamental belief that it reveals latent abilities
and transcends human limitations.

The caste system is another foundational aspect of Hinduism, comprising four

primary subgroups: Brahmins (priestly class), Kshatriyas (warrior and ruler
class), Vaisyas (merchant and farmer class), and Sudras (servant class). This
caste system is likened to the constituent components of the cosmic body of
Brahma, the creator of society. Brahmins hold the role of conducting religious
rituals and serve as educators responsible for imparting knowledge of sacred
texts, science, and philosophy. They are prohibited from consuming meat and
alcohol. Kshatriyas serve as rulers, protectors, and warriors. Vaisyas, analogous
to the thighs of the cosmic body, are responsible for sustaining the economic
well-being of society and supporting the upper classes. Sudras, the servant class,
are tasked with serving the upper castes.

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Worship in Hinduism is an individual endeavor, and group prayers are not
obligatory. The practices and rituals are influenced by one's caste and place of
residence. Offerings of food, flowers, or incense are made to God thrice daily at
designated spaces containing symbols, idols, or images of the divine. Yoga and
pilgrimage are also common forms of individual worship, often connected to
significant life events such as birth, puberty, marriage, and death.

POSITION OF WOMEN IN HINDUISM

Hindu sacred scriptures differ greatly in terms of composition period, authors,
book genres, acceptance of commentaries, and interpretations of the first written
books, which are also revered by various sects. Because of this, the place of
women in Hinduism can be a little unclear when it's ignored. However, as the
Vedas are the first source, they are considered to be more accurate and the
fundamental sacred text for all Hindus. It is also asserted that the Vedas do not
contain offensive applications towards women, just smriti-style sacred literature
that are only comments, not revelation. Hindu sacred texts were mostly written
and created by men, with very little help from women, as were the comments
and interpretations. In contrast, people didn't need to be called with the names
of their father; there are opposite examples of the situation, such as Arjuna
called Kaunteya, Lord Krishna as Devakiputra, and Sanskrit grammarian Panini
as Daakshiputra. The patriarchal system previously mentioned has been
affecting women for a very long time, so since Hinduism is one of the oldest
traditions, it got its share of the situation. As is known, women can appear in
sacred writings as both the destroyer, maleficent, and an aggressive character as
well as the power, a sign of fertility and kindness. The idea of Shakti, which
implies strength and power as well as divine and creation, is considered to be
feminine, and it is believed that Shakti is a feminine concept that symbolizes
strength and power as well as divine and creation, and it is thought that
masculine power originates from the female.
When it comes to Gods, they hold a significant place in religion and are
regarded as having traits from both sexes.

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WOMEN IN VEDIC PERIOD
Women enjoyed a relatively good status in society throughout the early Vedic
period (2000 B.C. to 1000 B.C.), if not equality. In Aryan society, when men
were primarily warriors, women maintained society's order and were respected.
Male offspring were in fact favored more than female ones, and girls were
treated almost equally to boys. They received the appropriate schooling. Even in
the Rig Veda, women were seen as having the same rights as males to openly
express their opinions in public assemblies and to acquire, comprehend, and
attain the ultimate reality (the knowledge of the Vedas). Back then, women had
the option of getting married, choosing their husbands among candidates, and
participating in religious rites as a couple, or they might choose to remain
unmarried and devote themselves to religious study. Although monogamy was
the norm, polygamy was also observed among the more affluent members of
society. Women have the right to speak up in domestic disputes. For either a
woman or a man, divorce was not an option.

Widows were permitted to remarry since sati (widow burning) was not practiced
and was not referenced in the Vedas. However, it is advisable for a widow to be
more pious and to restrain oneself. In addition, it is said that Manu made no
mention of sati in his legislation. The phrase was generally praised in puranas
and other legal texts. According to popular belief, child marriage was unknown
at the time. Women had economic freedom; two examples of women's work
were sewing garments at home or assisting their husbands in the agricultural
industry. However, in general, women were not favored when it came to
inheritance or property. Unmarried women may inherit one-fourth of their
brothers, but married women could not receive any inheritance from their
husbands or fathers and had no claim to any family property. Women only gave
a damn about their inheritance as wives or daughters.

Following are some scriptures that positively support women:

• “Goddess, skilled in all her works1.”
• “O, Agni, may this woman find a husband. Then verily King Soma makes
her happy, may she bear sons, chief lady of the household, blessed and
bearing rule beside her consort.”2

1
Atharva Veda, 7, 47, 1. https://www.sacred-texts.com/hin/av/av07047.htm

2
Atharva Veda, 2, 36, 3. https://www.sacred-texts.com/hin/av/av02036.htm

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WOMEN IN EPICS – RAMAYANA &
MAHABHARATA
Women were adored, revered, and referred to as the source of religion in epics
like the Mahabharata and the Ramayana. Women with fortitude, bravery,
audacity, and tenacity like Kaikeye, Sita, Rukmani, Satyabhama, Sabitri, and
Draupadi step forward. While the Ramayana epic depicts the ideal lady and
praises a wife's love to her husband, the Mahabharata describes what women are
expected to do and how they should treat their husbands. Some of them are
discussed below:
• SITA - Rama is thought of as being law-abiding and modest, and Sita is
always willing to take the brunt of his self-justified actions. Sita was the
Princess of Mithila and the famous Rajarishi King Janaka's daughter.
With her extensive education and growing faith in the power of
observation, Sita was a wise woman in her own right. We fail to recognise
that Sita's calmness was never a weakness; rather, it represented her
strength, love, patience, and affectionate acceptance of the shortcomings
of those around her, which resulted from her unwavering belief that they
required her even while she did not. By exercising her intelligence and
power only when she felt it was essential, Sita demonstrates that she was
never a subservient wife and once again demonstrates her immaculate
sense of judgement. Rama forms his bonds with the inhabitants of
Ayodhya, the Vanaras of Kishkinda, and his most dependable ally,
Hanuman, through Sita. Without Sita, the Ramayana would not exist.
Without Sita, the Ramayana and Rama are incomplete.

• KAIKEYI - The epic The Ramayana owes much of its advancements to

women, and Kaikeyi is one of them. Kaikeyi has been shown in a variety
of retellings as the picture of spite, envy, and heartlessness. She is forever
remembered as the cunning monster who shattered the family's harmony
and happiness. She has been used as a scapegoat to perpetuate the
stereotype of catfights, envy, and misery that a woman may bring to a
home as well as an example to demonstrate that poorly placed trust and
pledges never turn out well. King Ashvapati of Kekeya, which included
portions of modern-day Afghanistan and Pakistan, was the father of
Kaikeyi. Kaikeyi, who has seven brothers, was raised in a society that
primarily considered the feelings, judgments, and egos of men. She grew
up to be a smart, brave, and caring young woman who was well-known
for her bold and unapologetic attitude despite continually being
overshadowed by her powerful father and overachieving brothers.

10
 Despite being Dasharatha's second consort, Kaikeyi was consistently
given preferential treatment by Dasharatha, who himself says that
Kaikeyi is the reason he does not treat his three queens equally. However,
we can remember Kaikeyi as the feminist ideal of her era—a vivacious
and courageous princess who became a queen, ostracised by everyone but
still managed to rise above everything. We may never know Kaikeyi's
true tale, whether she was the one who was influencing or the one who
was influenced.

• DRAUPADI - Draupadi has always been represented as the furious,

strong, and contentious heroine who never hesitated to speak out against
the injustices she encountered. We observe the raging fire within her,
naturally given that she was born of fire, in contrast to the stoic and
collected Sita. As the princess of Panchal, Draupadi was given the name
Panchali. She was the sister of the formidable warrior Dhrishtadyumna
and the daughter of King Drupada. She was a byproduct of hatred and the
desire for vengeance. According to tradition, Draupadi married five men
as a consequence of a blessing she allegedly got in her previous birth. She
had previously prayed to Shiva, the god of good overpowering evil, for
the blessing of marriage to the ideal partner, that is, one who is without
flaws. Shiva provided her with five men instead, who together were the
ideal guy, as there was no such thing as a flawless man.
After the Pandavas wed Draupadi, Krishna became a significant guiding
influence in their lives. Having endured the merciless injustice of being
assaulted in court and the disappointment and agony when none of her
five husbands intervened to save her, Draupadi was a product of
circumstance, the result of her father's hate, and a victim of the Kauravas'
errant morality.
This event may have been what ultimately shaped Draupadi as a person.
She came to the realization that she was on her own and that not even one
of her husbands could be relied upon to look out for her.
She was so hard-hearted when it came to seeing her objectives and goals
realized because of this great letdown. Dushasana and Duryodhana were
both doomed by Draupadi's attack at once.
It is true that Draupadi's vicious quest for vengeance was what ultimately
sparked the Kurukshetra War, and one could say that she was one of the
war's indirect principal reasons. But there's no denying that Draupadi is
still one of history's most significant and potent heroines—not only in
India, but globally.

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WOMEN IN PURANAS &
DHARMASHASTRA PERIOD
Women's status started to decline throughout this time period. During this time,
women began to lose their rights to receive either secular or religious education.
Male offspring gained greater value and importance than female ones. Manu in
particular stole practically all of the rights that women had in their hands by
using his law book. "Women must be under the father during childhood, the
husband during adolescence, and the son during old age," he writes in the law
book. She will never be worthy of freedom. 46 Due to women's lack of
education, child marriages took place. Widows were not permitted to marry, and
the practice of sati quickly gained popularity. The generally accepted notion that
husbands are God to their wives. As a result, polygyny rates rose. Women lost
their ability to earn a living, were barred from any religious activity, and were
forbidden from going on pilgrimages.

According to sacred tradition, man was the seed and woman the soil, and both
were considered as equally producing. Manu contends that the seed is more
significant because it determines the features of the final result.

The incorrect view of religion and the wrongdoings of Brahmins, the rigorous
implementation of the caste system, the lack of educational opportunities for
women, and the continual immigration of foreigners into India are reasons for
the current state of women.

Some verses are given below as an example:

• “Men must make their women dependent day and night, and keep under
their own control those who are attached to sensory objects. Her father
guards her in childhood, her husband guards her in youth, and her sons
guard her in old age. A woman is not fit for independence3.”
• “A female child, young woman or old woman is not supposed to work
independently even at her place of residence4.”

Beyond sacred writings, which are often contradictory, women were

wellpositioned from the start of the Vedic era. Until the appearance of
Shudras or the slave population, women were an integral component of life
in terms of output. The higher status/noble segment of a community,

3
Manu-smriti, 9, 2-3. http://www.sacred-texts.com/hin/manu/manu09.htm
4
Manu-smriti, 5, 150. http://www.sacred-texts.com/hin/manu/manu05.htm

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 however, always enjoyed a better condition than the rest, and aristocratic
women had a better chance to receive an education or be treated well.

HINDU GODDESSES AS ROLE MODELS

FOR WOMEN
Women in Hindu tradition have two sides, as was said at the beginning of the
section. She might possess every good quality or all the bad ones, like being
forgiving, wicked, prolific, violent, destructive, and so forth.

Goddesses are described in the texts as having two distinguishing

characteristics: Shakti and Prakriti. Prakriti is concerned with the material state,
whereas Shakti is concerned with creation. If a male is in charge of those
defending and inventive traits, it is acknowledged as being for the best. In
contrast to Kali and Shitala, who are violent and unpredictable, goddesses like
Lakshmi, Sita, and Parvati were respected by their husbands.

Some instances can help us see the dualism. The image of Ardhanarishvara
shows him to be a hybrid of the two genders. Shiva is on his right side, while
Parvati is on his left. His male and female sides are viewed as equally
significant, thus it stands to reason that they are, at the very least, equally human
in spirit.

Hindu religious texts have some female role models. In texts, moms and wives
are the most prominent female role models, followed by daughters and sisters.
Women's relationships with males—such as husbands, sons, fathers, and
brothers—are frequently mentioned when discussing female role models.
Women's roles generally include submission to or submission to the control of
the males mentioned above, and because these males are revered, women can
draw strength and inspiration from them.

In the Ramayana tale, Rama's wife went with her husband into exile after he
was banished. She was abducted by a bad person while on the road, and she set
herself ablaze to show her devotion to her spouse. After being saved from the
flames, her husband received her. The moral of the narrative is that women can
only be saved by their husbands' unwavering commitment to them. However, as
gods are sources of mercy and serve as human defenders, they are referred to as
mothers rather than wives in sacred scriptures.

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AN OVERALL VIEW OF BUDDHISM
Buddhism, the religion founded by Buddha, originated in northeastern India
during the 6th century B.C. This spiritual path diverged from Brahmanical
formalism and the caste system, emphasizing emotional restraint, moral
development, equality, and compassion for all living beings while discarding
complex figurative or philosophical arguments. Although once regarded as a
heterodox offshoot of Hinduism, Buddhism has since gained recognition as a
distinct religion, with its own founder, sacred texts, doctrines, and places of
worship.

Siddhartha Gautama, widely known as Buddha, lived between 563 and 483 B.C.
Born into the Kshatriya (royal-administrative) class, he enjoyed a life of luxury
as a prince in North India. However, at the age of 29, Siddhartha confronted the
inevitability of human suffering due to age, illness, and death. These profound
realizations prompted him to renounce the opulence of his princely life and
embark on a quest for spiritual understanding in accordance with Brahmanical
traditions. Dissatisfied with the rituals and teachings he encountered, he broke
away from Hinduism and formulated his own philosophical system.

Under the Bodhi tree, after 49 days of deep meditation, Siddhartha Gautama
attained enlightenment and proclaimed that he had unraveled the Four Noble
Truths:

Dukkha (Suffering): Life inherently involves suffering.

Samudaya (Origin of Suffering): Suffering is born from attachment and desire.
Nirodha (Cessation of Suffering): To end suffering and attain liberation, one
must renounce attachment and desire.
Magga (The Noble Eightfold Path): The path to liberation involves following
these eight principles, which represent a balanced way of life.
Buddhists believe that these Four Noble Truths are the foundational realities of
human existence, elucidated by Buddha, who personally grappled with these
challenges. Siddhartha emphasized that humans are enslaved by their desires,
and the more they yearn for material wealth, happiness, security, success, and
sensual pleasures, the deeper their suffering becomes, culminating in death. The
solution, he contended, lay in the Eightfold Path—a middle way that avoids
extreme indulgence and extreme asceticism while seeking liberation.

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Starting at the age of 36, Buddha devoted his life to spreading his teachings to
people of all social strata, continuing this mission until his demise at the age of
80.
After Buddha's passing, several councils were convened to compile the sacred
scriptures of Buddhism, generally categorized into two sets of texts. The first is
the Pali Canon, also known as the Tripitakas (the three baskets), recorded in the
Pali language and considered the most authoritative religious texts. It comprises
three sections:
Vinaya-Pitaka: A collection of rules governing the conduct of monks (sanghas)
within monastic communities.
Sutta-Pitaka: Contains detailed information about Buddhism, including the
Eightfold Path and the Four Noble Truths.
Abhidhamma-Pitaka: An advanced religious exposition, offering analytical
insights into the core tenets of Buddhism.
The second section of sacred literature is known as Mahayana Sacred Literature.
This encompasses numerous texts written in Tibetan and Chinese, along with
nine works in Sanskrit, associated with the Mahayana subsect of Buddhism.
This literature is often viewed as commentary on the Pali Canon.
Buddhist worship includes both internal and external forms of prayer.
Meditation is an example of internal prayer, focusing on mental conditioning,
mindfulness, and deep understanding. Its aim is to purify the mind, increase
awareness, energy, and inner peace, ultimately facilitating the journey towards
nirvana, or ultimate truth.

POSITION OF WOMEN IN BUDDHISM

Due to the prevalent ingrained patriarchal society, women were first accepted as
being at the lowest social level, worthless, useless beings at the dawn of
Buddhism. Buddha initially had a preference not to elevate women in the
religious hierarchy. However, several powerful women, such as the aunt of the
Buddha and his wet nurse who took the initiative, Mahaprajapati, and head
disciple's modest request, were able to persuade the Buddha and accomplish the
entrance/acceptance of women into religion.

PRE-BUDDHIST POSITION OF WOMEN

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Hinduism predated Buddhism as the predominant religion in India. Buddha was
a devout Hindu as well, but when he couldn't find what he was looking for, he
looked for a fulfilling path instead, and in the end, he attained enlightenment. In
terms of its rituals, caste structure, and treatment of women, Hinduism is a rigid
religion. Manu, in particular, asserts that women should not even be allowed to
move freely inside their houses. Even though noble women in society have
greater life chances, no woman is permitted to read the Vedas or perform rituals
by herself, even though they are familiar with the smriti tradition. Although
women were not subjected to harsh treatment during the time of the Buddha,
this does not imply that they were treated equally, as male dominance was still
there to keep women out of society.

It is asserted that the Buddha's message is applicable to both males and women,
and that he is the teacher of both gods and people. In some ways, Buddhism has
a greater understanding of women. However, in order for women to become
enlightened, they must be reborn as males; only then would they have access to
salvation.

WOMEN IN BUDDHISM
Although early Buddhism was largely patriarchal, women were not treated with
such hostility. Buddhism, in contrast to Hinduism, aims to dissolve family ties,
thus there isn't much Buddhism has to say about women. Marriage is just a
secular problem, and everything about marriage is mutual among the couple.
Women have taken a more prominent position in religion. Hinduism does not
believe in a creator, hence the concept of holiness is not addressed in the
religion.
As a result, there are few differences between persons in terms of their ancestry.
All spiritual merit is equal. Due of Buddha's acceptance of women into the
monastic order, certain patriarchal advocates at the time were upset by this.

Accordingly, at the aunt of the Buddha's request, women were welcomed into
the sangha.
Buddha was prone to refuse the request, nevertheless, because he initially
believed that women had no religious obligations and that if they left the house,
there would be no dhamma in the end. Along with that, the Buddha asserts that
since all souls are equal, no barrier stands in the way of a woman being
enlightened. He ultimately gave in to pressure and let women to enter temples,
but only under the condition that they all adhere to the eight rules.
Which are:
1. No matter what, a female monk must respect male monks.

16
2. Without a female monk, she cannot be sequestered or accommodated during
the rainy season.
3. A female monk is required to inquire of male monks once every two weeks as
to the date of religious rites and the hour of their advise.
4. A female monk has the ability to plan a ceremony of forgiveness in front of
male and female monks.
5. A female monk's sin must be judged in front of male and female monks if she
commits one.
6. A female trainee must have consent from both male and female monks after
two years of training.
7. A female monk must never bother a man monk or curse at him.
8. Female monks have no way of alerting male monks who are breaking the law.

The Pali Canon and Vinaya Pitaka are the primary sources for verses and
information on women in religion. As previously indicated, the Vinaya Pitaka
and Suttanipitaka specify the monastic rules, regulations, and disciplines since
they include passages referring to female religious commissaries.

Within these verses. The value of women in childbearing and childrearing is

discussed, as well as women's equality in terms of beliefs.
“This is the only vehicle / Be it a woman or be it a man
The one who takes this vehicle / Can reach the peace of Nibbâna56”

The passages below demonstrate that, despite the fact that, in theory, women
should be respected and that relationships with other women of men are not
encouraged, these situations still arise in reality.

• “...Another wife he had / A virtuous dame of parts and of repute /

Enamored of her mate.
And thus I brought / Discord and enmity within that house”
6

• “Thus both wives suffered.

Kiságotamì too, one of the most widely known of all the Therìs, was a woman
who had endured much sorrow:

5
Samyutta Nikaya 1, 5, 6. (For more information about the verse see Swarna de Silva, The Place of Women in
Buddhism, p. 5.)
6
Sutta Pitaka 5, 9, 446.

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Woeful is woman’s lot, hath he declared / Charioteer of men to be tamed /
Woeful when
sharing home with hostile wives / Woeful when giving birth in bitter pain / Some
seeking death or e’er they suffer twice / Piercing the throat, the delicate poison
take7”

Finally, it is advised that women educate themselves, regardless of the man they
are married to.
It is wise to rise first thing in the morning and leave last. Women must volunteer
to work, show kindness and compassion, converse sweetly so that they can pay
respects to whomever their husbands respect, and offer a seat and a bottle of
water for them. Women must be nimble, diligent, hardworking, and competent
in crafts. Women are also recommended to share meals meticulously and to be
familiar with all aspects of the family, including the staff, servants, etc. Last but
not least, husbands should be careful with the money they earn and not
frivolously spend it to ensure that it is used properly.

7
Sutta Pitaka 5, 9, 216-217. (For more information about verses see I. B. Horner, Women in Early Buddhist
Literature, pp. 7-11.)

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CONCLUSION
In light of women constituting half of the global population and playing vital
roles in raising the other half, it is only natural to engage in discussions
concerning the status of women across all spheres. This thesis initially provided
an overview of the fundamental characteristics of Buddhism and Hinduism and
subsequently delved into an in-depth examination of their respective scriptures
to illuminate how these belief systems perceive and address women's roles. The
concluding section aimed to assess the culmination of this research.

While Buddhism has Buddha as its acknowledged founder, Hinduism, in

contrast, lacks a singular originator. In comparison, Hinduism is often viewed as
a more entrenched and inflexible tradition. Buddha's quest for enlightenment
stemmed from his skepticism that adhering to a rigid lifestyle would resolve the
prevailing issues, particularly in the context of the caste system, which gave rise
to various disputes regarding appropriate penalties for inter-caste relationships.
Though both religions confront challenges concerning the status of women, a
closer examination suggests that Hinduism tends to be more restrictive. Notably,
women, even from higher castes, were prohibited from accessing the Vedas,
limited to secondary sacred texts, and excluded from participation in religious
rituals. Their role was primarily that of assisting their husbands in religious
contexts. In addition, after a husband's demise, a woman's religious duties were
often reduced to practices like Sati, a distinct and contentious topic. Within
Hinduism, there were minimal avenues for women to become religious
authorities. In contrast, Buddhism, while initially met with hesitation,
eventually allowed women to serve as religious authorities in temples, a
decision made by Buddha himself.

When scrutinizing the practices of these two religions, it becomes evident that
interpretations vary significantly, which can result in divergent assessments of
the worth and standing of women within religious contexts. Given the extensive
passage of knowledge across generations, these interpretations remain subject to
evolution and multiple perspectives in the present day. It is essential to
acknowledge that the understanding of these religious traditions is fluid and
open to reinterpretation as societal norms and perspectives evolve.

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