ARAHAT THERI BADRA KUNDALAKESI - QUICKNESS IN UNDERSTANDING

Arahat Badra kundalakesi Theri - Quickness in Understanding

“Through one a hundred verses chant

Composed of meaningless lines,

better the single Dhamma-line

one hears, then comes to calm.”
(Dhammapada Verse 102)

While residing in the Jatavana monastery, the Buddha spoke these verses with reference to Bhikkhuni Badra Kundalakesi.

A rich merchant of Rajagaha had an only daughter called Badra Kundalakesi (the woman with curls) who was about sixteen years of age, and she was exceedingly beautiful and fair. Her parents kept her on the highest floor of a seven storied mansion, thinking that her passionate nature would create her into a danger. She was only given one single woman to look after her.

One day Badra heard a commotion down below in the street, and when looked out of the window saw a criminal taken to the place of execution. He was a young man of station named Sattuka who had become a thief and was caught in the act of committing robbery. She fell in love with him and she lay down on her bed refusing to eat unless she could have him for her husband. Her father and mother not being able to pacify her, sent thousand pieces of money to the King's guard and asked him to bring the man to his mansion. The guard substituted a local man, put to death, and sent word to the King, that the robber has been executed.

The merchant gave the robber his daughter in marriage, thinking that his character might alter through his sudden change fortune. Soon after the wedding, Sattuka became obsessed with desire to steel her jewellery and made a plan to take them away from her. Then told her that while he was being led to the execution, he made a wish to a certain mountain deity who lives on Robbers' Cliff Mountain, to save   his life and this god's super-normal powers helped him to have her for his wife. He begged her to wear all her jewellery and prepare Rich Rice Porridge flavored with honey and five kinds of flowers, including the Laga flower. She prepared according to the way he instructed.

When they came to the cliff, her husband demanded that Bhadra hand all her jewellery to him. Bhadra saw only one way to escape. She asked her husband's permission to pay final obeisance to him, and as she embraced him she threw him over the cliff. Santuka was dashed into pieces and they disappeared into the air. Baddra thought to her self about the wicked deed just look place. Then a tree deity seen her brave act uttered the following verse:

“ It is not always a man who is wise

A capable woman could be equally wise

depending on her mindful action.”

Badra, after hearing these words became very strong willed. She had no desire to return to lay life. Therefore she decided to become a wondering acetic. She came to a certain hermitage of nuns. They asked Badra how she wanted to be ordained as a nun. She said, the highest form. There she entered the order of Jains. As a special penance her hair was torn out by the roots when she ordained. But they grew a gain curly, for which, she was called Kundalakesa, (which means curly hair).

She inquired her teachers, about the highest teachings held in their tradition. They pointed out that Jana absorption through Kasina meditation and mastering thousand articles of faith are regarded high. She expressed that gaining Janas would be difficult, but to teach her the learning of articles. They taught her the skills of their doctrines and thereby gained an excellent knowledge of religious texts and philosophies. She became especially skilled in the art of debating and Bhadda gained a reputation as a formidable debater in India. As she traveled from town to town, she invited debate challenges by sticking a rose-apple branch into a pile of sand. Anyone who dared could challenge her by trampling on the sand, but none could get the better of her.

One day she was in Savatti, near Anathapindika's monastery in Jeta Grove, where Ven. Sariputta was residing. This day Ven. Sariputta was coming back from arms round, found some children gathered near her rose apple plant that she stuck near the city gate and wanted to know about it. He came to know that Baddra has arrived. Arahat Sariputra sent children to pick apart Bhadda Kundalakesi's sand pile, as a sign of his willingness for debate and soon she found her way to Ven. Sariputra with confident of victory with a large amount of people. The debate was on!

She asked question after question, and Ven. Sariputra answered her easily. Then it was his turn. What is the one? he asked. And she couldn't answer. She lost. “What is it Venerable?” She asked. “This is the Buddha's question sister” Said The Venerable. “If you will enter our sanga, I will tell you the answer.” “Very well admit me to sanga.”

Humbly, Bhadda asked Arahat Sariputra to become her teacher. But he told her to find the most noble teacher the Buddha, instead. So that evening Badra Kundalakesi went to see the Buddha who was living in the Jethawana Monastery. She saluted the Buddha and sat beside the Damsaba Mandapaya, (preaching stand) and listened to the Buddha's preaching. She felt as if the Buddha is preaching especially to her and so listened attentively to it. At the end of the sermon the great teacher said:

"Better than many volumes of knowledge is a single verse that brings peace."

“ through one hears a thousand verses

Made of lines devoid of meaning, (not words directed to Nirvana)

Better is a single meaningful line

By hearing which one is set at peace.”

(Dhammapada Verses 102 & 103)

At the conclusion of the verse she attained arahatship together with analytical knowledges (patisambida – nana). She seeked permission from the Buddha to ordain as a Buddhist nun. The Theri Gatha presents a different story to Badra's receiving her ordination form the Buddha, directly inviting her to become a Bhikkhuni. Bhadda Kundalakesi was ordained a Buddhist nun where she received formal ordination. On a later date when the Buddha placed his foremost nun disciples, the Buddha declared Theri Baddha Kundalakesi, foremost of other nuns with respect to quickness of understanding. This was a quality possessed similar to Bahiya Daruchiriya (Monk Bahiya) who reached arahatship in an instant when the Buddha spoke to him. “The Buddha told him: the seen there should be for you only the seen, in the heard only the heard, in the sensed only sensed, in the cognised only he cognised” Ud 1:10). Both these disciples grasped the highest truth so quickly, and penetrated it so deeply, that in a split – second ascended from the stage of a world ling to arahatship” (Their Lives, Their Works, Their Legacy, Nyanaponika Thera and Hellmuth Hecker).

Her poetry is recorded in a section of the Pali Sutta-Pitaka called the Therigatha, or Verses of the Elder Nuns, in the Khuddaka Nikaya.

Arahat Theri Badra Kundalakesi's later life was spent traveling over the Northern Indian territory, preaching the Dhamma and guiding others to the same goal of deliverance, to end the cycle of suffering. 

 

“Free from defilements, for fifty years

I traveled in Anga and Magadha.

Among the Vajjis, in Kasi and Kosala,

I ate the alms-food of the land.

That lay-supporter- wise man indeed

Who gave a robe to Badda,

Has generated abundant merit,

For she is one free of all ties.”

(Thi110-11)

Former Life Stories of Badra

Many aeons ago during Padumuttara Buddha's time she was born in the city of Hansawathi to a wealthy family. Her devoted attitude to the Triple Gem, made her visit the monastery often and listen to Dhamma sermons. One of the day she visited the monastery, she saw a Bhikkhuni called Suba was placed as the foremost with other nuns with respect to quickness of understanding. She also wished to have a similar place in one of the future Buddha's dispensation. Then one day she expressed her wish under the feet of the Padumuttara Buddha. Fore seeing her wish through his super-normal powers, the Buddha gave affirmation to her confirming that her wish would come true in the Gauthama Buddha's time.

From then on she worked had to fulfill her perfections through various performances of meritorious deeds including offings to the Buddha and his disciples and practiced her virtues really well. She was again reborn in the Thavtisa heaven and enjoyed heavenly pleasures and thereafter she was born in the realms of Yama, Thuisitha, Nirmanarati, Paranimmitawasawarthi, in order. Each time she became the wife of these God Kings and lived well and happy with all kinds of heavenly happiness.

Next when she was born in the human realm, during the time of Kashyapa Buddha, in the city of Benaras, she was born as the forth daughter of King Kiki in the town of Kasi known as Bhikkshudayika. She had six sisters called, Samani, Samanagutta, Bhikshuni born elder to her and the younger sisters were, Damma, Sudhamma and Sangadasika. Together they built a dwelling house (Sangawasa) for the Sanga and offered it to the Buddha and the Sanga inviting them to observe the rains retreat. They also listened to Dhamma sermons, practised meditation and attended to many other meritorious deeds.

Bhkkshudayika became very interested and devoted to the Buddha's teachings and asked permission from her father to gain entry into the Bhikkhuni order. King Kiki was against her wish and as an account Bhikshudasika decided to live a virtuous life dedicated to her practice.

On account of these great meritorious deeds she performed there, she was born in Tavtisa heaven which gives greater happiness and pleasure and was born as Badra, during Gautama Buddha's time.

Bhadda Kundalakesi was ordained a Buddhist nun where she received formal ordination. On a later date when the Buddha placed his foremost nun disciples, the Buddha declared Theri Baddha Kundalakesi, foremost of other nuns with respect to quickness of understanding.

ARAHAT THERI BADDAKAPILANI - FIRST IN THE RANK WHO COULD RECALL FORMER LIVES AMONGST OTHER NUNS

Arahat Theri Baddakapilani

Many eons a go, during Pudumuttara Buddha's dispensation Baddakapilani was born in the city of Hansawathi and later was married to a wealthy husband called Videha. They both enjoyed a happy and comfortable life and often visited the monastery to listen to Dhamma Sermons from the Buddha.  On a certain day after the Dhamma sermon, she heard a nun proclaimed in the first rank of those who could recall former lives. She resolved to acquire a similar rank, while her husband (Mahā Kassapa in this life) resolved to be chief among those who practise austere vows (dhutangadari).

From then on she generated good acts and fulfilled virtues to her best. With this wish in mind she gave alms to the Buddha and his Sanga for 7 consecutive days and the last day, after paying respect to the Buddha, she conveyed her wish. The Buddha foreseen her future wish, knew it was going to come true, and affirmed her that it would come to life (through his ability to see future lives of others, Anawarana Gnana) during the dispensation of Gautama the Buddha. 

After the Buddha Padumuttara passed away they both built a Stupa (pagoda) and enshrined Buddha's relics, and paid due respect with much devotion and gratitude to the Buddha. Together they performed many good deeds and were reborn in heaven and enjoyed heavenly pleasures for a very long time.

In the interval between the appearance of Konagama and Kassapa Buddha, she was born as the wife of a clansman. She had many disputes with her sister-in- law. A Pachcheca Buddha appeared at her door steps for arms food on a day they were quarreling, Her sister-in-law seen the Buddha, offered food to the Buddha with great reverence. She wished, “May I not be born close to unwise persons here after.” Seeing the sister-in-law offering food, she became very angry. She went to the Pachcheka Buddha and got his bowl back, cleared all her sister's food and filled the bowl with dirt mud and gave it back to the Buddha. The people nearby, saw this ill will and condemned her for her evil act. Feeling ashamed and guilty conscious of what occurred, she asked him forgiveness. Then she got the bowl back, emptied it, washed it well with scented powder and having filled it with the four sweet foods, sprinkled over the top ghee of the colour
 of a lotus calyx. Handing it back to the Pachcheka Buddha, she prayed to herself " As a result of this offering, I wish to have a beautiful body and complexion." The Buddha offered them merit and returned back.

Because of this merit she performed, there after she was born with beauty in every life, but a mud like repulsive odour came out from her body because of the evil act she performed to the Pachcheka Buddha.

During Kassapa Buddha's time she was born in Benaras, as the daughter of a wealthy treasure Mahadana. She was arranged to get married to the same husband and on the wedding day he refused to take her hand because of the odour that came through her body. Later she was given in marriage to other men seven times but her body gave such evil odour that she was repulsive to all and was abandoned by several husbands.

This was the result of the evil act she conducted at the Pachcheka Buddha in her previous life. But her good acts also should ripen soon.

Feeling sad she decided her ornaments made into a brick of gold and placed it on the shrine of Kasyapa Buddha, which was in process of being built. She reverenced to it with her hands full of eight lotuses and offered some sandalwood perfume to the relics chamber, at the table of offering. She wished that “may I spread the fragrance of lotus from my body and sandalwood from my mouth.”

Her body immediately became fragrant and sweet, and she was married again to her first husband. Both of them together attended to many meritorious deeds.

The Theri Apadāna mentions two other lives: one when she was the wife of Sumitta and offered a blanket to a Pacceka Buddha, and again when she was born among the Koliyans and attended on one hundred Pacceka Buddhas of Koliya.

In a later life, she was the queen of Nanda, king of Benares with whom she ministered to five hundred Pacceka Buddhas, sons of Padumavati. The king and the queen with fellow workers took care of all requisites of the Buddhas, built dwelling places and served them with great reverence. When the Pachcheka Buddhas passed away she was greatly troubled and renounced herself up to ascetic practices. The king who arrived later, heard the sad news, saw the impermanent nature of lives and he too decided to become an ascetic. They converted Buddhas' dwellings into monasteries for monks and nuns and paved opportunities for others to join the monastic life.

Both of them attended to may meritorious deeds then and after and practised meditation attaining higher absorptions (Janas). After passing away, they were both reborn in the Brahma realm.

During Gautama Buddha's time she was born as Badda, the daughter to Kosiyagotta Brahmin of Sagala, in the Madda country.

According to Apadana her mother was Sucimati and her father was  Kapila, whence, her title of Kapilani would have come after him. The husband was born to Kosiyagotta brahmin as father and Sumanadevi as mother from the Maha Thitha Brahmana Village.

When the messengers sent by the parents of Pipphali manava (Maha Kassapa) were wandering about seeking for a wife for him to resemble the image they carried with them, they discovered Bhadda and informed Pipphali's parents. The parents arranged the marriage without the knowledge of the young people and Bhadda went to Pipphali's house. There they lived together, but, by mutual consent, the marriage was never consummated. It was said that, she brought with her, on the day of her marriage, fifty thousand cartloads of wealth. 

When Pipphali desired to leave the world, making over to her his wealth, she wished to renounce it likewise, and together they left the house to become recluses unobserved by others. In the village, however, they were recognised by their people and they fell down at their feet. They granted freedom to all their slaves, and set forth, Pipphali leading and Bhadda following close behind. On coming to a fork in the road, they agreed that he should take the right and she the left. 

 

Asetic Pippali came to a place called Bahuputtaka Chithiya where he met Buddha and received higher ordination from the Buddha (Ehi Bhikkhu Bhava). In due course Baddakapilani came to the Titthiyarama (Niganta Nunnary near Jetavana), where she dwelt for five years, because women had not gained entry into the Bhikkhuni sanga. She learnt duties of nuns and techniques of samata meditation and there she meditated and gained higher absorptions.

 

Later, when Theri Prajapathi Gotami paved the way for women to enter the Bhikkhuni order, Bhaddakapilani joined her and received ordination, attaining arahatship not long after. Her continued practise of meditation, ability to reach higher absorptions coupled with many kinds of meritorious deeds performed in her previous lives, became fruitful in order to reach her goal. She was prepared to gain complete insight.  Finally she gave up all clinging and was freed from the need ever again to be reborn and suffer, on any plane. She was successful in destroying all passions. She attained Arahaship endowed with four analytical knowledges (Patisambida Gana) and six Supernormal powers, where she had been able to recall past lives faster. (Purwenivasamurti Gana). 

The Bhikkhuni Sanga was widely spreading at this time in India and Arahat Baddakapilani Theri had given meditation instructions to many nuns in order to reach the Jarnic experiences to gain into deep insights and attain enlightenment.

Later, in the assembly at Veluwana Monastery (in Sravasthi at Anatapindika's Grove,), when the Buddha placed his Chief Female disciples, the Buddha declared Arahat Baddakapilani Theri as the foremost of nuns who could recall former lives. 

One day when Arahat Theri Baddakapilani spending time leisurely and peacefully, recollected the qualities of her former husband, now who is the third Great Bhikkhu in the Buddha's order, Arahat Maha Kashyapa Thero's Greatness. There she uttered these Joyous utterances (poems of the Nuns - Theri Gataha) which has been recorded in the Pali Cannon, on 'Chatukka Nipatha.” 

 

“Son of the Buddha and his heir is he,

Great Kassapa - his mind serene, collected.

Vision of previous lives is his,

Heaven and hell he penetrates.

The ceasing of rebirth he has obtained,

And supernormal knowledge he has mastered.

With these three knowledges possessed by him

He is a brahman true, of threefold knowledge.

So has she, too, Bhadda the Kapilani, gained for herself

The threefold knowledge and has vanquished death.

Having bravely vanquished Mara and his host,

It is the last formation of a body that she bears.

Seeing the world's deep misery, we both went forth

And are now both free of cankers, with well-tamed minds.

Cooled of passions, we have found deliverance;

Cooled of passions, we have found our freedom.”

Mahaprajapathi Gothami (The Buddha's Foster Mother)

Arahat Mahaprajapathi Gothami Theri (The Buddha's Foster Mother) 

 

The Great Arahat Threi Mahāpajāpatī Gotami was the first female Sanga (Bhikkhuni) who paved the way for women to ordain as Buddhist nuns after breaking the barriers of womankind. 

Family History

She was born in the city of Devdaha to the family of Suppabuddha as the younger sister of Mahamāyā. They both were two sisters of King Suppabuddha, who belonged to the Koliyan Clan. 

Mahāpajāpatī Gotami was so called after her name because, at her birth, the fortune tellers prophesied that she would have a large following. Both sisters were married to King Suddhodana, leader of the Sakyan clan. 

When Queen Maha Māyā died seven days after the birth of prince Sidhartha, Queen Pajāpati Gotami the maternal aunt became the adoptive mother who looked after prince Sidhartha and nursed him. She raised the prince and had her own children, Prince Siddhartha's half-brother Nanda and half-sister Nanda. It is said that she gave her own children to nurses and herself nursed the young prince. Queen Maha Prajapathi Gotami became prince Sidhartha's care giver, devoting all of her time and affection making sure he would grow up with everything he needed from a mother. Theri Maha Prajapathi Gotami passed away at the age of 120 in Vesali.

Gaining Affirmation from the Padumuttara Buddha

Many aeons ago during the time of the Buddha Pumatura, Queen Prajapathi was born as a daughter to a minister in the city of Hansawathi, in Dambadiva. One day the minister took her daughter and his workers to listen to the discourses of the Buddha. That day, the Buddha announced and placed his step mother as the Senior Bhikkhuni among the Bhikkhuni Sanga within his eighty female great disciples. The girl who had then listened to the preaching and had developed a great devotion and honor to the Buddha, heard and saw the announcement of the Senior Nun and thought how great it could be to have an opportunity to attain that position just as that Nun. From that day on wards she was inspired to become the senior Bhikkhuni disciple of a Buddha and decided to be dedicated towards that attainment, practising wholesome deeds.

She offered alms to The Buddha and his Sanga for 7 consecutive days practicing good virtues in order to become the most Senior Bhikkhuni in one of the future Buddha's dispensation. Having this wish in mind, that day she worshiped at the feet of the Pumatura Buddha. The Buddha foreseeing her wishes through his Super normal knowledge “Anawarana Gnana” knew that her wish was going to come true and confirmed her that her wish was going to come to live during the Gautama Buddha's dispensation. This was the first time she gained affirmation from The Buddha Padumuttara.

The happy girl determined to practise her precepts and observed higher precepts on full moon days etc. and engaged in meritorious deeds with many kind acts of generosity.

In this Badra Kalpa (aeon), after the dispensation of Kashyapa Buddha, during the reign of King Kasi, she was born to a daughter of a village worker and later married to a village head men. At that time five Paccheka Buddhas who lived near the footstep of Nandamulaka in Himalayas visited her village because they could not survive in the Himalayas due to heavy rains. She took over the leadership to take care of them and encouraged villages to prepare five dwelling huts and furniture to fit in for five Paccheka Buddhas who came to spend their rains retreat. They prepared walking meditation tracks, and provided medicine and all other requisites to the Buddhas. Because of this great act, she was reborn in heaven for many life times and again was said to have been reborn as the daughter of a head merchant who was engaged in the trade of thread spinning. In that birth she had the opportunity of meeting five hundred Pachchaka Buddhas, where she was able to offer arms and supported them with their requisites and then after death she was reborn in haven and enjoyed many heavenly pleasures through out many life times before she was reborn as the daughter of King Suprabuddha, during the Gautama Buddha's dispensation. 

Seeking Permission to be Ordained as a Nun

When Gauthama the Buddha visited the City of Kimbulwat, to assist his mother, father and relatives with his teachings,  after listening to the Dhamma sermon preached by the Buddha, Maha Prajapathhi Gotami attained Sotapanna (stream enter-ere). After King Suddhodana passed away, Mahapajapati Gotami decided to gain ordination. Mahapajapati Gotami went to the Buddha and asked to be ordained into the Sangha. 

The Buddha refused her and continued on to Vesāli. Courageous, Gotami cut off her hair and wearing yellow robes, with a large number of Sakyan ladies followed the Buddha to Vesāli on foot. When she arrived there, she repeated her request to be ordained. The Buddha refused once again. 
 

Perhaps Buddha would have felt that it was not the right time for nuns to gain entry into Sanga because women were viewed as inferior beings during the time this impacting event took place. A Buddha has to know that his ministry of assembly needed to be accomplished with the four fold sanga of Bhikkhu, Bhikkhuni, Upasaka and Upasika.  This is how all previous Buddhas  had assembled their ministries.  According to the Pali Cannon, the past lives of the Buddha and Arahats, are recorded in Buddha Wansaya, Anagatha Wansaya etc. These historic recordings show evidence of past lives of the Buddha and his great male and female disciples and how they fulfilled their perfections in order to fulfill their wishes to be reborn in the dispensation of the Gautama Buddha. Then the Buddha's refusal thrice to formulate a Bhikkhuni order could have been the fact that conditions were not favorable for women to take leadership roles in that period of time in India and probably he would have wanted more time to be well prepared to face the reactions that would arise after ordaining the nuns. How ever at the third time when she arrived by foot to Vesali, Ven. Ananda Thero, one of the principal disciples and an attendant of the Buddha, met her and offered to negotiate with the Buddha on her behalf. 

 

Respectfully he questioned the Buddha, "Lord, are women capable of realising the various stages of sainthood as nuns?"

"They are, Ananda," said the Buddha.

"If that is so, Lord, then it would be good if women could be ordained as nuns," said Ven. Ananda Thero, encouraged by the Buddha's reply.

"If, Ananda, Maha Pajapati Gotami would accept the Eight Conditions it would be regarded that she has been ordained already as a nun."

Theri Prajapathi Gotami agreed to accept the The Eight Garudhammas and was accorded the status of the first bhikkhuni. Subsequent women had to undergo full ordination to become nuns.

Her Spiritual Life As a Nun

After her ordination , she came to see the Buddha for instructions. The Buddha gave adequate instructions to Bhikkhuni Prajapathi and after practising according to his instructions she attained Arahat-ship soon. She attained Arahat-ship endowed with six Supernormal powers (Shad Abinna) and Five Analytical Knowledges (Siyupili Sibiyapath). She also had special ability to perform super normal powers.

Other Bhikkhunis after listening to Nandakovada Sutta, discoursed by Arahat Nandaka attained Arahat-ship. The Lichchavi Kings built monasteries and offered them to Bhikkhunis and looked after their other needs. While residing in the city of Vaishali nunnery, she helped many women to ordain in the Sanga who searched for freedom. She gave abundant advice and support to all Bhikkhunis and after gaining adequate training, these nuns went back to other villagers and established nunneries themselves. Queen Yasodhara, Rupa Nanda and many other thousands of queens and women came to ordain under her leadership.

When the Buddha was living in Devramvehera Monastery, in Sravasti he placed Bhikkhunis in higher ranks as Female Chief Disciples of the Buddha. Theri Mahaprajapathi Gotami was placed as the Most Senior Bhikkhuni amongst other Bhikkhuni Sanga in his dispensation.

What makes her so significant is the fact that she was the first and only known woman to be directly ordained by the Buddha himself under The Eight Conditions. Her determination, courage, patience, wisdom, perseverance and clear vision coupled with her devotion to the Dhamma and the accumulated past merits in her previous lives made it possible for her dreams come true.

Maha Prajapathi Gotami Takes Permission to Leave

While living in Vesali, at the age of 120 years, she decided to leave this world for ever. Along with many other Bhikkhunis she came to see the Buddha who was then living in the Kutagara hall in Vesali. She said, “ Lord I became your mother when you were a child, I nourished you and brought you up and in return you gave me the sweet nectar of Nibbana.” “Lord, all women can be named as princesses and queens, but I was the only fortunate person who could be called by this uncommon name “Buddha Mata” and I gained this only because of you” She took pardon from the Buddha saluting him at his feet and requested him to give his consent to leave so that she would not return back to life any more. The Buddha gave permition and asked her to clear the doubts of the crowd and show her achievements and attainments to the ordinance by performing supernormal powers. 

Arahat Prajapathi Gotami performed powerful miracles through her supernormal powers which stunned the audience. She also said goodbye to Arahat Rahula, Arahat Nanda. And Ven. Ananda and other Bhikkhus. When she left for her Vesalipura nunnery, the Buddha followed her with other Bhikkhus up to the Vihara entrance. Then Theri Prajapathi came to the Buddha and paid her last respect once more and said, “Lord this will be my last respect paid to you” and saluted him for the last time.

The Buddha and his two great disciples. the eighty great disciples and all other Bhikkhus and Bhikkhunis followed the funeral possession of the Arahat Theri Prajapathi as a mark of respect to his foster mother. This was the first and the last time the Buddha took part in a funeral possession.

Mahapajapati Gotami’s major accomplishment in the Buddhist tradition was to have been the first woman to be ordained into the monastic life, as well as having reached enlightenment, Nirvana endowed with six super natural faculties and the four analytical knowledges.

Mahapajapati Gothami proved to the world that women also was capable as men to attain enlightenment, the highest known position in Buddhism. Not to mention that women were viewed as inferior beings during the time this impacting event took place. This comes to show that Mahapajapati Gotami broke that cycle, and paved the way for women to be seen as leaders or equivalents along side with equality.

KHEMA THE FIRST FEMALE CHIEF DISCIPLE OF THE BUDDHA

KHEMA THE FIRST FEMALE CHIEF DISCIPLE OF THE BUDDHA

KHEMA THE BEAUTIFUL QUEEN WHO BECAME THE FIRST CHIEF DISCIPLE OF  THE BUDDHA

 

Just as the Buddha had appointed two chief disciples, Venerable Sariputta and  Venerable Moggallana, for the Order of Monks,    He had appointed two chief disciples for the Oder of Nuns. They were Venerable Khema and Venerable Uppalawanna.

Khema, the queen of King Bimbisara, had been enthralled with her own beauty prior to meeting the Buddha. Kema was beautiful like a full moon reflected on a still lake at midnight. Her cheeks were smooth as lotus petals and her eyes sparkled like gems. As she had heard that the Buddha did not speak well of physical beauty, she had no wish to see him. But Khema had made a vow before one of the earlier Buddhas to become great in wisdom under the Buddha Gautama.

During the dispensations of several of the intervening Buddhas, she had parks and monasteries made which she donated to each Buddha and his Sangas. 


But in her final lifetime, Khema strongly resisted going to see the Buddha. Perhaps her   “Mara forces” were making a last effort to keep her in samsara.  Somehow as this was her final existence in the samsara, the merits she had acquired in her earlier lives would have forced her to see the Buddha. King Bimbisara had to trick her into going to the Buddha because Queen Khema was so attracted to her looks and was afraid that this would provoke the Buddha’s disapproval.  One cool, breezy morning, Khema decided to visit the monastery with King Bimbisara had built for the Buddha in the Bamboo Grove. 




The conversion of Khema was one of the rare cases where Buddha used his psychic powers to make a change in the heart of another. Buddha knew how to tame Khema’s vanity and conceit. He created a vivid image of a woman even more attractive than she was. Like a bee being attracted to a flower, Khema moved to the hall where Buddha was preaching in a deep clear voice. It was unlike anything she had heard before. It sounded beautiful than the singing of birds at the break of dawn. The voice was warm, relaxed and full of love and concern. Its words were words of wisdom. When she came into his presence, Khama saw this other lady fanning the Buddha. Then before the Queen’s very eyes, the Buddha made the beautiful image grow older and older until she was just a decaying bag of bones. Seeing this then she realized that just like the lovely image, one day she too would grow old and die.   All vanity of external beauty fell from her, this broke her pride and she instantly understood the impermanence of the physical body and life. 

The Buddha next spoke a worse and Khema became a stream-enterer. Then in rapid succession, she went through all the stages of enlightenment to attain Arahatship on the spot. Thereupon the Buddha told King Bimbisara that she would either have to ordain or to pass away, and the King, unable to bear the thought of losing her son, gave her permission to ordain. This 
was one of very rare cases of a human being who had achieved 
Arahatship before entering the Sanga.

 

Khema had clearly built up truly unique paramis by giving great gifts to earlier Buddhas and by learning their teachings thoroughly. Here we see that the importance of creating strong good Karma in the present life based on wisdom, even if we do not attain any of the paths or fruits in this lifetime. The more good deeds accompanied by wisdom than we do now, the easier will it be when the time actually comes for us to reach the goal.  We should develop wholesome thoughts and deeds that generate, Generosity, Loving kindness, and Wisdom.  Meditation is, of course, the most valuable of such deeds. Arahat Therie Khama ranked first in insight amongst the other nuns and later she was appointed by the Buddha as one of the two Chief Disciples of the Buddha for the Order of Nuns in his dispensation.

From the -  "Inspiration From the Enlightened Nuns"