The status of women during the Buddha’s time and now
According to records, the first Women’s Day took place in New York on March 8, 1857, when women in the garment and textile factories struck work protesting over low wages, long working hours, inhumane working conditions and their inability to vote.  Yet, even in the 21st century are women and men treated as equals in society?
In Gautama Buddha’s time Maha Prajapathi Gothami agitated for women to form an Order of Buddhist Bhikkhunis (nuns).
In the 6th century B.C. when the Buddha was born, Indian society was dominated by the Brahmins. They had divided the society according to a caste system as Brahmins, Kshastriya, Vaishya and Shruda. Buddha never cared for caste and creed.
Brahmins made women dependent first on their fathers and after marriage on their husbands. After the husbands died they had to be looked after by their sons. In this male dominated society, a woman’s place was the home. Women did not have the right or freedom to even follow their religion. In many communities men were believed to be superior to women. It was mainly through religious beliefs that women are considered inferior. This system changed when the Buddha permitted women to join the Bhikkhuni Sasana (order), which gave them equal opportunity. The Buddha was the first religious leader to give equal opportunities to women in India and emancipate them.
Maha Prajapati Gothami, Prince Siddhartha Gautama’s aunt and also his foster mother, after the prince became the Buddha, wished to renounce her worldly attachments and become a nun in the Buddha Sasana(Order).  However, even the Buddha was at first reluctant to ordain women as bhikkhunis. At that time bhikkhus (monks) had no fixed abode and they lived under trees, in caves and had to go on alms round for their food. Buddha realized that women will not be able to face such hardship and it would be difficult for them to lead such a life.
On three occasions Maha Prajapati Gothami’s request was rejected by the Buddha. Undeterred, she went again to make another request with a large number of women with shaven heads and in simple robes. Ven. Ananda Thera, the Buddha’s Chief Attendant the Dharma Bandagarika, seeing them in a very poor condition after walking a long distance, made inquiries from Maha Prajapathi Gothami of her need to see the Buddha. Ven. Ananda Thera conveyed her request asking whether a woman who is ordained in the Sasana could attain the four states of Sovan, Sakadagami Anagami and Arahath. The Buddha replied that it is possible and gave permission for women to be ordained under eight special Vinaya(disciplinary) Rules. They are: A Bhikkhuni who has even obtained Higher Ordination (Upasampada) one hundred years ago, should honour and worship a Bhikkhu(Monk) who had received Higher Ordination only on that day. The Bhikkhuni should not observe the Rains Retreat in a place where there are no Bhikkhus. The Bhikkhunis should request for advice every fortnight from Bhikkhus. If a Bhikkhuni has performed a wrongful act, she should perform duties looking after the Bhikkhunis and Bhikkhus for six months. A nun should train as a Samaneri (Novice) for one year and should obtain her Higher Ordination (Upasampada) only in the presence of a Bhikkhu assembly. A Bhikkuni should not insult a Bhikkhu at any instance. Bhikkhunis should never advise Bhikkhus but bhikkhus can advise bhikkhunis.
Buddha gave women special appointments as given to the bhikkhus. Just as Ven. Theras Sariputta and Moggallana were appointed as the Chief Disciples of the Buddha, Theris Khema and Uppalawanna were made the Chief Disciples in the Bhikkhuni Sasana. Visaka, a devout lay follower, was exalted to the position of Agra Upasthayika(chief attendant) as Anepidusitano who was the Agra Upasthayaka.
Unlike the division made by the Brahmins, the Buddha divided society as Bhikkhu, Bhikkhuni, Upasaka, Upasika – the clergy and laymen and all were entitled to listen to the same Dhamma discourses.
When Arahant Theri Sanghamitta arrived in Lanka with the Sri Maha Bo sapling it is mentioned that Anula Devi with a large number of ladies received Higher Ordination. The acceptance of women to the Meheni Sasana has enriched the country culturally and socially.
The establishment of the Bhikkuni Sasana liberated women in India and with the arrival of Maha Theri Sangamitta, the women in Lanka were also liberated. However, at present there is no Bhikkuni Sasana in Sri Lanka but only Sil Meniyo. The view of many monks on this subject is that there have to be 5 Bhikkhunis to perform Higher Ordination with five Bhikkhus.
However, when there were no Upasampada Bhikkhus(monks) in Sri Lanka, in the 18th century, the Most Ven. Weliwita Asarana Sarana Saranankara Maha Thera invited Upali Maha Thera from Siam(Thailand) and re-established Upasampada for monks. In the same manner, it will be possible to re-establish the Bhikkhuni Sasana here by obtaining assistance from another Theravada country. Before the Buddha’s Parinibbhana, He had informed Ven. Ananda that if the members of the Sangha so desired they could modify simple rules. There is a Higher Ordination for Bhikkhunis in Dambulla but our monks do not accept it saying that it is the Mahayana tradition that is followed. Even in religious affairs there seem to be male superiority! So, do women have equal opportunities?