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rulers have given privileges to the. Women during other monks who had come to establish the Lakdiva
the ancient time. Among them, primarily concerned Meheni or Bhikkhuni Sasana passed through three
about maternal health, they even constructed kingdoms from North India and made an arduous
maternity hospitals and gave some donations for journey across the mountains of science to land in Sri
maintenance there. Although the ancient Sri Lankan Lanka. The Deepavamsa states how the ships sailed.
society was not a Maternal based society, women
were given the dignity and privileges they deserved. "Nithi rajjani thikkantho wighghatawin cha
khanthiyo
Some of the male-dominated verse literature books,
especially the Sandesha poems, are about women Athikkantho braharaghgha anuppaththo
bathing in water pools adorned with various costumes mahannawan
or sandals. Those authors looked at women not as men Chathurangani mahasena bhikkhuni sanga
with fantastic identities but as men's sporting goods. saawika
Even today, when we look at our teledrama films, it
seems that such ideas are prevalent. The Supreme Maha samudhdhan pakkantho aadaaya
Buddha worked to give women dignity and status. bodimuththaman"
As a result, women were given a place of honor in Buddhism was brought to Sri Lanka about two
society. That situation spread more in Sri Lanka than centuries after the passing of the Buddha. After
in India. History of Sri Lanka From the beginning embracing Buddhism of Mihindu Thera, the son of King
of history, women have had an important place in Dharmasoka of India, five hundred women, including
religious, economic, social, and sometimes political Anula Devi, the Queen of the prince named mahānaga,
affairs. Culture is the thoughts, desires, and behaviors informed the Mahinda Thera that they would like to
of people. Although Indian culture greatly influenced become monks. However, according to the Buddhist
the development of Sinhala culture, Sinhala culture vinaya, Mihindu Thera stated that he was not amenable
grew up with characteristics unique to Sri Lanka.
to the ordination of a woman; three traditions are stated
Nevertheless, in India as well as in Sri Lanka, the in the Deepavamsa. According to the first tradition,
status of women was the same because of Buddhism. As a monks Ruchinanda Kanakadatta and Sudhamma came
result, women became involved in the socio-economic, to Sri Lanka with the Sangamitta Therni.
political, and religious spheres. In this way, thoughts The Sinhala Bodhivansa states that Sagamith
and aspirations required for the relevant field of female Theraniya developed the Sarvajna Sasana beyond
painting were created, and behavioral patterns were the threefold teachings of Adhisila, Adhichitta, and
also created. Accordingly, a culture unique to women Adhi Pranjana by anointing thousands of Magamuns,
began to emerge. As a result, a cultural system unique to including Queen Anula and upasampada Sikkhamana
the East emerged. The study aims to show that Oriental Samaneri.
culture is a model based on the status and activism of
women. The importance of the study is that it seeks Due to the ordination of thousands of women, Meheni
to identify the identity of women in Eastern culture Sasana became widespread in Sri Lanka. Evidence
through the place and status of women in Sri Lanka. for this can be found in the genealogies themselves.
According to the Deepavamsa, the number of monks
Bhikkhuni Sāsana and Women in Sri Lanka and nuns working in ancient Sri Lanka was 20,000, and

Religion is an integral part of Eastern the Mahavamsa states that 100,000 monks and 14,000
culture. The most popular of these religions are nuns attended King Dutugemunu's Mirisawetiya Pooja.
Buddhism. It was through Buddhism that women During King Mahachuli Mahatissa (167-186 AD), the
were liberated and given complete freedom. king provided robes to 60,000 monks and 30,000 nuns.
Here I am focusing on the establishment of the Although Wilhelm Geiger believes that such imaginary
Bhikkhuni Sasana in Sri Lanka through Buddhism. figures cannot be relied upon so much, we can draw

a meaningful conclusion from those figures. That is
Just as the women associated with Prajapati Gotami
set out on a long journey with great determination, to say, that imaginary number was common to both
monks and nuns. There is no reason to exaggerate the
effort, and dedication to become monks, Thera and