Buddhist view of origins and evolution of society

                                             

                                                             By Prof. Dr. Tilak Kariyawasam

Buddhism explains very practical theory of origins and evolution of human being and society. This particular theory is different from the Brahmanic view. Brahmins mentioned that man has been created by the Brahmā (God). Therefore the Brahma is responsible for the formation of society because Brahma created man and the collection of human beings formed the society.

n  Buddhism shows this is not a creation of God but this has been originated naturally. The very important S utta called Aggañña in the Digha Nikaya gives detailed of all this origin and evolution.

n  After a long, long time this world distroys. At that time the beings in this world will be born in the 

   Ābhassara Brahma world (the world of radiance). They live there made of mind (manomayā)

  

n  With (piti bhakkhā) taking the joy as food, (sayaṃ pabhā) self luminous, (Antalikkha-carā) traverse in the Air, (Subhaṭṭhāyino) stay only very higher places.

   After some time when this world is evolving at that time those beings will be born in this world.

   Those being who are born here also have those

Qualities and they became made of mind, feeding on rapture, self-luminous, traversing the air, stay on very high places, and remain long period of time. At that time the whole world had become one world of water, and dark. There was no Sun, moon, stars. And there was no difference day and night, months, years, and there was no male and female difference. Beings were reckoned just as beings only. After long time,  earth with its Savour spread out in the waters. Even as a scum forms on the surface of boiled milky rice that is cooling, so did the earth appear. It became endowed with colour, with odour, and with taste. Even as well made ghee or pure butter, so was its colour, even as the flawless honey of the bee, so sweet was it.

Then one greedy being tasted the savoury earth  with his finger. He thus tasting became attached to it. Others also following him tasted savoury earth and became attached to those savoury earth. Then those beings began to feast on the savoury earth, breaking off lumps of it with their hands. While they were feeding on with the savoury earth their self –luminous colour faded away.When their self-luminous faded away sun, moon, stars constalation Became manifest. Thereupon night and day, became manifest. Months, half –months, the seasons and the years manifest.

That because of those beings were fed on savoury earth the bodies of those beings became solid and rough. Variety of  comeliness become manifest. Some beings were well favoured some were ill favoured. The ones who were well favoured were despised the ones who were ill favoured. Because of their conceit due to their well favoured colour, the

Savoury earth disappeared completely. At the disappearance of savoury earth they gathered themselves together and lamented it.

When the savoury earth disappeared there appeared on the soil a kind of mushroom.

Those mushroom had colour, odour, and  the  taste; even as well formed ghee or fine butter so was the colour thereof, and even as flawless honeycomb so was the sweetness thereof. Then those beings began to feast on these outgrowths of the soil. And they, feasting on them, finding food and nourishment in them, continued for a long long time. And as they continued to feed on those mushrooms their bodies became solid and rough. And difference in their comeliness more manifest. Some becoming well favoured and some becoming ill favoured. Then they some were well favoured despised the ones were ill faoured. They thought we are more comely than they. They are worse favoured than we. Because of their conceit of their beauty those mushrooms disappeared. Thereupon creeping plants (badalatā) appeared and they had colour, odour and taste. Even as well-made ghee and fine butter so was the colour therof, even  as flawless honeycomb so was the sweetness thereof. Those beings began to feed on those creepers for a long time. Due to their feeding on the creepers their bodies became solid and rough.

Those beings began to feed on those creepers for a long time. Due to their feeding on the creepers their bodies became solid and rough Some had better colour than the others and the ones who had better colour were despised the ones who did not have better colours. They thought we have better colour than them. They have the worse colour. Because of their conceit due to their body colour those creepers disappeared. When those creepers dis appeared they gathered and exclaimed their sorrow over the disappearance of those creepers. When those creepers has vanished for those beings, rice (Sāli) appeared ripening in open spaces, they did not have powder or husk, had pure fragrant (sugandho) and clean grained. In the evening when they gathered and carried away those rice for supper (sāyam-āsāya), there next morning the rice stood ripe and grown again. Where in the morning they gathered and carried away for breakfast (pāto pātrāsāya) therein they stood ripe and grown again. Those beings were feeding on those rice, nourished by it, and continued so long time. Because of that feeding their bodies became more solid and divergence in their comeliness more pronounced.  In the female  appeared distinctive features of female (itthi lingaṃ) in the male appeared distinctive features of male (purisa liṅgaṁ). Then woman contemplated on man too closely, and man and woman. In them contemplating over one another passion arose and burning entered in their body. They in consequence thereof followed sexual activities (methunaṃ dhammaṃ).

When they engaged in sexual activities, when others seeing those sexual engagement they threw some sand, some ashes, some cowdung,  Crying perish foul one, perish foul one, saying: How can a being treat to another being  in this foul manner. Even so when men, in  certain districts, when a bride is led away,  throw either sand or ashes or cowdung. They do those things by following the ancient custom but they do not recognize the significance of   them. That which was reckoned immoral (adhammasammataṃ) at that time, is now reckoned to  be moral (etarahi dhamma sammataṃ). Those who followed the sexual activities were not allowed to enter the village within a month or two. So those who were engaged in those immoral activities built up houses (huts) (agāraṃ). So they could have engaged in sexual activities quite long time hiding from Others seen (paṭicchādanatthaṃ).

One lazy man was been lazy to bring rice two times a day for morning and evening, brought once enough to consume for the two times.

Another person looking at that brought enough rice for two days, and another one brought enough for three days. In this manner people brought enough rice for so many days and By this manner when they practiced to store rice enough for so many days powder envelop appeared on grain. Then appear husk envelop on grain. After long time when rice plucked in the morning not in the evening grew similar to earlier practice. In various places started to  rice stubble in clumps. Now they had to divided  their own rice fields and set up boundaries around them. One greedy being watching his own  plot (piece of land) stole another plot and made use of it. Then others caught him and advised him not to do that. But second time also he did the same and the third time also. Finally  some assaulted him with hands. Some with clods (Stones), some with sticks. With such beginning stealing appear, and censure (thoroughly advising), lying and punishment  Became known.

Then those beings gathered and discussed how things have rapidly changed and evil deeds becoming manifest, in as much as stealing, censure, lying, punishment have become known, what if we were to select a being who is capable of express anger when ever at a rightful place, who should be able to advise And banish whoever may deserved to be banished. But we will give him in return a propotion of the rice.

Then those beings went to a being who was the handsome, the best favoured, the most attractive, person and appointed him as a person who can look after the matters and he was the first Mahā sammata (Great Elect) He became Khattiya (Noble) because he was the Lord of Fields (khettānaṃ patỉti), he charms the others, therefore he became the Rājā (Dhammena pare rañjetỉti Rājā).

Now these things means, origns of nobles, occurred according to norms (Dhammena) not unjustly. Therefore Dhamma is the best in this world and the next. Some of those beings, in the world there arose evil things (Pāpakā vata bho dhammā sattesu pātu bhūtā), stealing, assaulting, lying, punishments, banishments. It is better we avoid these evil things and they abstain from those eveil things. Therefore they were called Brāhmana (Papake akusale dhamme bāhentiti –Brāhmanā). This is the first name they had and they made leaf huts in the forests and Meditated. In the eveings and in the mornings they go to the villages for begging and returned to the forest huts for meditation therefore they had another name ‘Meditaters’(jhāyaka).

Some of they could not live in the forests because of mosqueto problems and it is too long for them to find their food and now they became closer to the villages and made the huts there and make books. Now they had a Name as ‘Ajjhāyaka” thinking that now they don’t engage in meditation. This ajjhyaka name was in ancient time considered as low but now it is considered as best.

According to the primordial expressions this is the origin of the social circle of Bhrahmins.

Some of them engaged in married life set on various trades. They were called ‘Vessā’. This also happened according to dhamma.

Some of them had their living on hunting. Therefore they had the name “Suddā” (the lowest grade of folk).

There will be time Khattiyas blaming their own dharmas going out from their houses become homseless, Brahmanas, and Vessas and Suddas also become homeless they all become ‘samanas”.

Summary of this long story of Agganna sutta

The human being came from Abhassara brahma world to this world but some time they spend on this world like Abhssara devas but later as they had the desire to earth they became earth beings. Then they started eat what grown on the earth and lived as free being without any troubles. Whenever they felt Hunger they went to nearby trees and vegetation had what they wanted to eat. But later when they had the desire to collect food then they devided their lands and as a results

Began  stealing, lying, punishment and all other evil activities. Then  appointed a Raja for the proper administration and for punsihment.

Some as avoded all evil activities they became \Brahmanas. Some because of having sexual  Activities they engaged in various trades and became Vessas. Some because of their rough life they became Suddas. Those who have disgusted their own practices became homeless

(Anagārika) and became Samaņas.  

Buddhist views and Social philosophical views comparison

Thomas Hobbs, a Sociologist lived in 17 Century, was the primary person to search the fundamental points on Social organization. According to his point of view human being activate according to the Passion and Reasons. These are his drive forces. He says the man mainly activate because of his passion And he find out the ways to satisfy his desires by reasons. If the man works according to his passions he is ready to use force and use the hypocritical ways to satisfy his passions. The results is  “every body will fight against everyone”. Because of the fear that such kind of quarrel will happen, the human being has the background of self-preservation and suppresses his desires disregarding his liberty And arrived for a social contract. Therefore he has handed over the authority to a government or a ruler. He did himself in order to protect himself from the forces which are coming against him. According this view the man has given up his Liberty.

In the Aggañña sutta also talk about a Social Contract. In that also people appointed a King for their protection. Those appointed ones Became rulers.  This also occurred due to desire of the man as to the Aggañña sutta. Mahā Sammata or great elect is not a God created one, people appointed him as a King and they pay the tax to him. He was appointed by people for the people. According to Theodore de Bary: ‘this is probably one of the world’s oldest version of the contractual theory of State’. (Source of Indian Tradition,  Theodore de Bary, p. 126). According to the name of Mahāsammata it implies the Ruler’s rule is as to the wish of the people.  It is the  Democracy (Prajātāntrika). He became khattiya, and Rājā because of his democratic principles. One of the categories of social evolution is Ruling/Social administration. Cakkavattisihanada sutta and the Kutadanta sutta are the two suttas mentioned better

Administration. With the better administration people will live happily and peacefully. If the administration is wrong people tend to revolt against the administration. Then the ruler also tries to go against masses who are revolting against the administration. Then the real quarrel starts with the both sides have no any alternatives. Therefore we must find out what is the Buddhist Concept of man.