The class or the caste in ancient time and today is wrong view

Introduction

A caste system is a type of social structure which divides people on the basis of inherited social status. Although many societies could be described in this way, within a caste system, people are rigidly expected to marry and interact with people of the same social class. India has a well- known example of a caste system, although various forms of caste systems can be found in many other cultures as well. Although people associate the caste system with India, the word is actually borrowed from the Portuguese. By 1555 A.D., English speakers were using the word to refer to a race of men, adopting the Portuguese word casta. When the Indian social system was encountered in the 1600S A.D., it came to be described as a caste system in the Portuguese sense.[1] I will discuss castes in ancient time, wrong view of castes,  Not given equal economic opportunities , Buddhism against Class or caste, Kamma make different types of people,  Class system today’s society and so on.

Different Castes   in ancient time

The caste system in India can be described as an elaborately stratified social hierarchy distinguishing India’s social structure from any other nation. Its history is complex. There are thousands of jatis each with its own rules and customs. The earliest expressions of caste can be found in one of India’s vast bodies of religious scripture known as the Vedas, which are thought to have been complied between 1500 and 1000 BCE, although the time of their composition is under debate. They were transmitted orally for many generations before being written down. Therefore, centuries may have passed before they were ever committed to writing.[2]

These works are considered the source of ancient Indian wisdom. The first of the four basic Vedic books is the Rig Veda. The Rig Veda contains one of the most famous sections in ancient Indian literature in which the first man created, Purusa, is sacrificed in order to give rise to the four varnas.           

The varna of Brahmans, commonly identified with priests and the learned class. They performed the priestly functions  in the vedas. The varna of Kshatriyas, associated with rulers and warriors including    property owners.

The varna of Vaishyas, associated with commercial livelihoods (i.e. traders)

The varna of Shudras, the servile laborers. Brahmins mentioned that man has been created by Brahmã(God).  “The Brahmin was his mouth, his two arms were made the Rajanya [Kshatriya, king and warrior], his two thighs [loins] the Vaishya, from  his feet the  Sudra [servile class] was born.” [3] Now I will discuss how Buddhism views Castes.

Wrong view of Caste in ancient time

A brahmin’s sense of pleasure and pain does not differ from that of a human being coming from another caste. A man or woman from the Brahmin caste sustain life in the same way as others in difference among human beings.

The distintion between Brahmin, Khattiya, vessa, and sudda are founded merely on the observance of diverse rites trade, comes to be known as a merchant; one who indulges in military known as a soldier, and one who administers the country as a king. It was not by birth that one becomes a merchant, soldier or a king, but by actions that one performs or the job one does.[4]After discussing caste in India, I will explore classes in America.

Not given equal economic opportunities.

The people of higher class made the lower class people servant of them and they thought they can chase them at any time and Even though they can kill them if they so wish. These low class people could not have rights even for their properties. In the U.S.A. early stage of Negro population, people thought they could punish them and even they can kill those Negros if they want.[5]

 Not given equal status in the Society

They were prohibited the right of education and they were not permitted to sit together with the higher class people. They were considered as unclean. Therefore separate wells have been for them, and separate roads also were for them. In the U.S.A. there are separated apartments in the railway lines and separated toilets  for coloured people. They were not permitted to reside in the areas where the higher class[6].

In the U.S.A. also till recent times the punishments for Negros were severe than that of white people. If a black  Negro raped a white women he will be pronounced the death penalty, but  for the white person Negro women that was not  the same punishment. Human beings are equal Biologically and the facts against racism[7].

Buddhism opposites Class or caste

Buddhism has given different idea against the concept of the four castes are created by the God. In the Assalayana sutta, captures the Buddha in debate with  a precocious Brahm in pundit about the bramins’claims on the behalf of the caste system. In that mentioned as the following.

Brahmin student Assalayana went with a large number of Brahmins to the Blessed One. After greeting with him, he said to the Blessed One: Master Gotama, the Brahmins say thus: ‘ Brahmins are the highest caste, tho se of any other caste are inferior; Brahmins are the fairest caste, those of any other caste are dirk; only Brahmins are purified, not non- Brahmins, Brahmins alone are the sons of Brahmã, the offspring of Brahmã, born of his mouth, born of Brahmã, created by Brahmã, heirs of Brahmã. What does Master say about that? “ Now, Assayana, the Brahmin women are seen having their periods, becoming pregnant, giving a birth, and nursing. And yet those of Brahmins, though born from the  womb, say thus: Brahmins are the highest caste, those of any other caste are inferior; Brahmins are the fairest caste, those of any other caste are dirk; only Brahmins are purified, not non- Brahmins, Brahmins alone are the sons of Brahmã, the offspring of Brahmã, born of his mouth, born of Brahmã, created by Brahmã, heirs of Brahmã”.[8]

Although Master Gotama says this, still the Brahmins think thus: Brahmins are the highest caste, heirs of Brahmã”.

What do you think, Assayana?  Have you heard that in Yoga and Kamboja and other outland countries these are only two castes, masters and slaves. Masters become slaves and slaves becoming masters?. “So I have heard, Sir ’’[9]

Buddha did not agitate for the abolition of the Indian class system

Within the Sangha, all caste distinctions were abrogated from the moment of ordination. People from any of the four social classes who went forth under the Buddha renounced their classes title and prerogatives, becoming known simply as disciples of the Sakyan son . Whenever the Buddha and his disciples confronted the Brahmins’ claim to superiority, they argued vigorously against them, as our text shows, the Buddha maintained that all such claims were groundless. Purification, he contended, was the result of conduct, not of birth, and was thus accessible to those of all four castes.[10]

The Buddha introduced the idea of placing a higher value on morality and the equality of people instead of on which family or caste a person is born into. This was also the first attempt to abolish discrimination and slavery in the history of mankind.

The Buddha said:

By birth one is not an outcaste,

By birth one is not a Brahmin;

By deeds alone one is an outcaste,

By deeds alone one is a Brahmin.[11]

Kamma makes different types of people

In cula kamma vinga sutta, The Buddha finds out why a person to be born in a law clan and a servant and a person to be born in a high clan and master as the following.

Young man, a certain woman or man is stubborn and conceited. Does not revere, the worthy of reverence, offer a seat to one worthy of a seat, give prominence to one worthy of prominence, honour the worthy of honour On account of that action, accomplishment and undertaking, after death he decreases, is born in hell. After death, if he is not born in hell, and if born with humans, he is born, not offering a seat to one worthy of a seat, not giving prominence to one worthy of prominence, not honouring the worthy of honour is conducive to be born in a low clan.[12]

Young man, a certain woman or man is not stubborn and not conceited, reveres the worthy of reverence, offers a seat to one worthy of a seat, gives prominence to one worthy of prominence, honours the worthy of honor on account of that action, accomplishment and undertaking, after death he increases, is born in heaven. After death, if he is not born in heaven, and if born with humans, he is born, in a high clan Young man the behaviour of revering, the worthy of reverence, offering a seat to one worthy of a seat, giving prominence to one worthy of prominence, honouring the worthy of honour is conducive to be born in a high clan.[13] It is how Kamma makes different  types of people. Today we can also see the different types of people.

Class system today’s society

What is Class?

Sociologists define social class as the grouping of people by occupations. Doctors and lawyers and university teachers are given more status than unskilled laborers. The different positions represent different levels of power, influence and money. In days gone by your class would affect your chances of getting an education, a job, etc. and it would also affect the people who you could socialize with and marry. Today this type of thing is all-but-gone with the high-profile exception of the Royal family.[14] The common three-stratum model

Concepts of social class often assume three general categories: a very wealthy and powerful upper class that owns and controls the means of production; a middle class of professional workers, small business owners, and low-level managers; and a lower class, who rely on low-paying wage jobs for their livelihood and often experience poverty.[15]

Upper class

Members of the upper class generally wield much greater political power than members of the lower or middle class.

The upper class is the social class composed of those who are wealthy, well-born, or both. They usually wield the greatest political power. In some countries, wealth alone is sufficient to allow entry into the upper class. In others, only people born into certain aristocratic bloodlines are considered members of the upper class, and those who gain great wealth through commercial activity are looked down upon as nouveau riche. In the United Kingdom, for example, the Upper Classes are the aristocracy and royalty, with wealth playing a less important role in class status. The upper class is generally contained within the wealthiest 1 or 2 percent of the population. Members of the upper class are often born into it, and are distinguished by immense wealth which is passed from generation to generation in the form of estates. Sometimes members of the upper class are called "the one percent".[16]

Middle class

The middle class are the most contested of the three categorizations, the broad group of people in contemporary society who fall socio-economically between the lower class and upper class. One example of the contestation of this term is that In the United States "middle class" is applied very broadly and includes people who would elsewhere be considered lower class. Middle class workers are sometimes called "white-collar workers". [17]

Lower class

Working class people often live in decaying, crime-ridden urban areas with low-quality civil services.

Lower classes (occasionally described as working class) are those employed in low-paying wage jobs with very little economic security. The working class is sometimes separated into those who are employed but lacking financial security, and an underclass—those who are long-term unemployed and/or homeless, especially those receiving welfare from the state. The latter is analogous to the Marxist term "lumpenproletariat".  Members of the working class are sometimes called blue-collar workers.[18]

Conclusion

Brahmins mention that man has been created by Brahmã(God). The Brahmin was his mouth, his two arms were made the Rajanya [Kshatriya, king and warrior], his two thighs [loins] the Vaishya, from  his feet the  Sudra [servile class] was born. According to Buddhism, the caste and  the class system is wrong because Buddha points out the true nature of beings in his teaching in Dhammapada. By birth one is not an outcaste and not a Brahmin; By deeds alone one is an outcaste and  a Brahmin.

These are only two castes, masters and slaves. Masters become slaves and slaves become masters due to their deeds called kamma in pali. Buddha suggests people who do not want to be born as slave, they should not look down other people and not be proud because the action will punish them as the  slave. Buddha taught if ones want to gain a high position in their lives , ones should be energetic, mindful, pure in deed, considerate, self-controlled, right living, and heedful steadily in this present life so that they change their lives bad situation to good one. The Buddha says that everything does not depend on only ones' past deeds.[19] The kamma is very powerful; nobody can prevent its good result and bad result. When they know the Dhamma, they will do what are good, and will avoid what are bad then ones will be born in high family and live happily therefore Buddha’s teaching is the best leader and guidance of all gods and man.[20] The Dhamma represents the Buddha because Buddha himself  instructed to the monks before his passing away, informing them that his doctrine, that is to say the Norm and the law, shall be their teacher when he is gone.[21]

Bibliography

Bodhi Bikkhu. (2005).In the Buddha’s words.  Somerville: Wisdom Puplications, Inc. 199 Elm Street, Somerville, MA 02144.USA.

Barrow Mandy.  British Life & culture. www.woodlands-junior.kent.sch.uk.com. Retrieved 2 March, 2012.  http://www.woodlands-junior.kent.sch.uk/customs/questions/class.htm Buddhism in Thailand. 10 (December 2002). Selangor: World Buddhist University Council, the Grand Blue Wave Hotel, Shah Alam, D.E. Malaysia

History of the Caste System in India. www.mtholyoke.edu. Retrieved 2 March, 2012.  http://www.mtholyoke.edu/~epandit/page2.html

Kariyawasam  Tilak. (2012). Buddhist Concept of Man. Man and His society Lecture, Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand

Ñanamoli Thera. Cula-kammavibhanga Sutta: The Shorter Exposition of Kamma. www.accesstoinsight.org.com. Retrieved 2 March, 2012. http://www.accesstoinsight.org/tipitaka/mn/mn.135.nymo.html

(Part Two) 24. The Buddha on the Caste System. http://www.buddhanet.net. Retrieved 2 March, 2012.  http://www.buddhanet.net/e-learning/buddhism/lifebuddha/2_24lbud.htm

Ratnapala  Nandasena. Buddhist Sociology.(2005).Second Edition.Ratmalana: A sarvodaya Vishva Lekha, 41, Lumbini avenue, Sri.lanka.

Social class. www.en.wikipedia.org.com Retrieved 2 March, 2012.   http://en.wikipedia.org/wiki/Social_class

What is a Caste System? www.wisegeek.com. Retrieved 2 March, 2012

http://www.wisegeek.com/what-is-a-caste-system.htm

---

[1]What is a Caste System? www.wisegeek.com. Retrieved 2 March, 2012

http://www.wisegeek.com/what-is-a-caste-system.htm

[2] History of the Caste System in India. www.mtholyoke.edu. Retrieved 2 March, 2012

 http://www.mtholyoke.edu/~epandit/page2.html

[3] Ibid 1

[4] Nandasena Ratnapala. Buddhist Sociology.(2005).Second Edition.Ratmalana: A sarvodaya Vishva Lekha, 41, Lumbini avenue, Sri.lanka.

[5] Prof. Dr. Tilak Kariyawasam. (2012). Buddhist Concept of Man,  P.24. Man and His society Lecture, Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand

[6] Ibid 1

[7] Ibid 2

[8] Bikkhu Bodhi. (2005).In the Buddha’s words. P. 113.  Somerville: Wisdom Puplications, Inc. 199 Elm Street, Somerville, MA 02144.USA

[9] Ibid 1

[10] Ibid 2

[11] (Part Two) 24. The Buddha on the Caste System. http://www.buddhanet.net. Retrieved 2 March, 2012.  http://www.buddhanet.net/e-learning/buddhism/lifebuddha/2_24lbud.htm

[12] Ñanamoli Thera. Cula-kammavibhanga Sutta: The Shorter Exposition of Kamma. www.accesstoinsight.org.com. Retrieved 2 March, 2012. http://www.accesstoinsight.org/tipitaka/mn/mn.135.nymo.html

[13]   Ibid 1

[14]Mandy Barrow. British Life & culture. www.woodlands-junior.kent.sch.uk.com. Retrieved 2 March, 2012.  http://www.woodlands-junior.kent.sch.uk/customs/questions/class.htm

[15] Ibid 1

[16] Ibid 2

[17] Ibid 3

[18] Social class. www.en.wikipedia.org.com Retrieved 2 March, 2012. 

 http://en.wikipedia.org/wiki/Social_class

[19] Narada. (1993).The Dhammapada. P.26. Taipei: The corporate Body of the Buddha Educational Foundation 11f., 55 HANG Chow south Road sec 1, Thaiwan.R.O.C.

[20] Dhammo ca vinayo ca desito paňňatto, te no sattã.

[21] Buddhism in Thailand. P.4. 10 (December 2002) Selangor: World Buddhist University Council, the Grand Blue Wave Hotel, Shah Alam, D.E. Malaysia

Social Relevance of the Buddha’s Teaching

Introduction

The Buddha’s teaching is not only for the benefits of supra-mundane but also the mundane. Hence, it pervades all humanities such as the socio-political, economical, and environmental issues as well as bio-ethical philosophy even. There are much more in the corpus of the Buddha’s teaching which are segmentalised as Buddhist social philosophy by the scholars. All these demonstrate that the Buddha’s teaching does provide much guidance for societies and the mundane. The Bodhisattva’s peerless parental gratitude propelled him invariably to strive and attained Buddhahood. His altruistic concerns and compassion for all sentient beings who were his parents throughout his wanderings in the samsara is a well-known motivating fact.

To understand the social relevance of Buddhism and its applications clearly, one should research Buddhism until he realises the profound root and core of the Buddha’s teaching. In this short essay, I will focus on the application of the Buddha’s teaching for solidarity and societal cohesiveness. Let us now concentrate on the roots of dispute and the six principles of cordiality that appear simple yet would take sincere efforts and persistence to practice. This teaching might appear to be solely for the sangha and organizations on the outset for some.

Roots of dispute:

There are  roots of disputes in the Buddha’s teaching. What are they? Firstly, there exist anger and resentment such as for one to be angry and resentful, dwelling without respect and deference toward his teacher, the Dhamma and sangha and not having fulfilled the training (sikkhā).

This include also having to be contemptuous and insolent, envious and niggardly, deceitful and fraudulent as well as having evil wishes and wrong views and adhering to one’s own views, holding on them tenaciously, and relinquishing them with difficulty. If a person dwells without respect and deference toward the teacher, the Dhamma, and sangha and not fulfilling the training (sikkhā); this creates a dispute in society, which would cause harm or unhappiness of many, it is for the loss, harm, and suffering of devas and humans. If one sees any such root of dispute either in oneself (yet unmanisfested) and/or externally, one should strive to abandon that same evil root of dispute. If one sees any such root of dispute present either in oneself and externally, one should strive to abandon that same evil root of dispute, one should practice so as that same evil root of dispute does not erupt in the future.[1]

Six Principles of Cordiality:

There are six principles of cordiality that create love and respect, and conduce cohesion, non-dispute, concord, and unity. What are the six?

1)      A person maintains bodily acts of loving-kindness both in public and in private toward his companions in the holy life.

2)      A person maintains verbal acts of loving-kindness both in public and in private toward his companions in the holy life.

3)      A person maintains mental acts of loving-kindness both in public and in private toward his companions in the holy life.

4)      A person enjoys things in common with his virtuous companions in the holy life; without

reservations, he shares with them any righteous gain that has been obtained in righteous way, including even the mere content of his alms bowl.

5)      A person dwells both in public and in private possessing in common with his companions in the holy life those virtues that are unbroken, untorn, unblemished, freeing, praising by the wise, ungrasped, leading to concentration.

6)      A person dwells both in public and in private possessing in common with his companions in the holy life that view that is noble and of emancipation, leads the one who practices in accordance with it  to the complete destruction of suffering.

These are the six principles of cordiality that create love and respect, and conduce to cohesion, to concord, and unity.[2]

A very good culture in Thailand

In Thai community, monks chant the following verse whenever they accept offerings from the laity:-

abhivādanasῑlissa, niccaṃvuddhāpacāyino

cattārodhammāvaddhanti, āyuvannosukhaṃbalaṃ.

To those who are endowed with the nature of piety and who always revere the elders, these four boons shall prosper; namely longevity, beauty, happiness and strength.[3]

People in Thailand are polite because the monks always remind them to respect each other and they are taught how important mutual respect is. This is a very good culture to create and maintain unity in any given society.

The Buddha taught the filial young man named Sigāla in Sigālovāda Sutta that duties and responsibilities done well equates one’s worship and respect to parents and associate. Duties and responsibilities of the six quarters are one’s parents, children, friends, teachers, servants, and ascetics.[4]

When people know and practice their duties according to the sutta, they are united and do not have dissent. Then they are surely happy and peaceful in their communities. In Patimokkha Pāli, Buddha guided the monks how to live harmoniously in society as below:-

Let the venerable one be reconciled with the community, for a united community, on courteous terms, without dispute, with a common recitation, dwells in peace.” [5]

Conclusion

Solidarity is of utmost importance in societal unity and cohesiveness. Buddha placed much emphasizes on society, this is why he admonishes “Donation for community (sangha) is much more beneficial (Sanghe dinnaṃ mahaphalaṃ). When one causes schism and divides a community, he will surely end up in the worst of hells called Avici. If Dhamma[6] application on society is learnt, it should be learnt thoroughly to avoid misunderstanding, not in parts. Having said this, the famous analogy of the six blind men and elephant came to my mind.  

A group of blind men (or unenlightened men in the dark) touch an elephant to learn what it is like. Each one feels a different part, but only one particular part, such as the side or the tusk. They then compare notes and learn that they are in complete disagreement.

The story says that the six born blind men were asked to determine what an elephant looked like by feeling different parts of the elephant's body. The blind man who feels a leg says the elephant is like a pillar; the one who feels the tail says the elephant is like a rope; the one who feels the trunk says the elephant is like a tree branch; the one who feels the ear says the elephant is like a hand fan; the one who feels the belly says the elephant is like a wall; and the one who feels the tusk says the elephant is like a solid pipe[7].

In the same way, if a problem arises in society, people should find the wise hats that are like the ones with good eyes to deal with the problem correctly and peacefully. A problem will not be solved, discord will not cease if otherwise .Buddhism is full of social relevant teaching that the Buddha discovered. Any Buddhist endeavour to improve society should have the Dhamma as its foundation. Buddhists should call to mind the Dhamma and apply the Dhamma for their own benefits and the good of the society at large.

When we study Buddhism, we should not neglect how Bodhisatta Sidhatta (the then Future-Buddha) took different forms for the welfare of the many. He had carried out his duties and accumulated his perfections. This is clearly stated in every of his birth-story (Jatakas). This pattern never ceases to appear in his life story since the commencement of his Noble vow - pledged in the presence of Lord Dipankara to become a Buddha. The Tathagata[8]  had fulfilled all the thirty Perfections (paramitas viz the ten ordinary perfections, the ten (upaparamitas) superior perfections, and the ten (paramattha paramitas) supreme Perfections.)

In addition to the paramitas, there include the five Great Sacrifices (Pancaparica); the three Modes of Practice (Tissocariya), viz the practice for the welfare of the world, for the welfare of kinsmen and relatives, and for the benefit of his attainment of Buddhahood.

The first sixty Arahants were taught the message and delegated on missions by the Buddha with the following: O monks! Walk on tour, for the good of the many, for the happiness of the many, for the welfare of the many, for the good and happiness of human beings and celestial beings.”[9]

According to a commentator named Dhammapala in Buddhism, Sammasambuddha (Omniscient Buddha), PaccekaBuddha (Individual Buddha), Catusacca Buddha( Buddha who enlighten the four Noble truth, and Suta Buddha, persons who memorise tipitaka), the term ‘Buddha’ is  revealed - they are all called Buddha.[10] Therefore, everyone needs to carry out what Boddhisatta did in his previous lives.

When all Buddhists comprehend and are on the path onward to Nibbāna, all Buddhists and non-Buddhists will live happily, peacefully, and cohesively in the world by holding onto the concept of Perfection (paramita). When all missionaries keep loving-kindness, compassion, sympathetic joy and Equanimity in their mind, they are able to propagate their religions successfully without force, weapon, power, and wars. This makes them similar to the great King Asoka who propagated Buddhism excellently dispatching the earliest missionaries, monks who had trained themselves thoroughly in Dhamma learning (pariyatti) and Dhamma practicing (patipatti).  These nine missions during King Asoka’s period went down in history as the golden period of Buddhism. These said missions epitomise the maxim of For the Good of the Many. Buddhist missions benchmarking them will just be as the real gems  everyone is favourite. 

 Bibliography

AtanatiyaSutta, MahaparittaPali. Pathikavagga, DighaNikaya and Dhammapada, KhuddakaNikaya.

http://www.thisismyanmar.com/nibbana/sound/atanat.htm. Retrieved.22.1.2012.

AnuvattakaSikkhapada, PatimokkhaPali.  www.dhammarain.org. Retrieved.22.1.2012.

http://www.dhammarain.org.tw/canon/pc-Bhikkhupatimokkha.pdf.

Bodhi Bikkhu. (2005).  In the Buddha’s words.  Somerville: Wisdom Puplications, Inc. 199 Elm Street, Somerville, MA 02144.USA.

Blind men and an elephant. Answers.com. Retrieved.26.1.2012.

http://www.answers.com/topic/blind-men-and-an-elephant

SajalBarua Ven.(Dipananda). (2012). Social Relevance of the Buddha’s teaching and Significance of the Course,  Leture-1. P.10. Khorat: International Buddhist College, Thailand.

---

[1] Bikkhu Bodhi. (2005). In the Buddha’s words. P. 130.  Somerville: Wisdom Publications, Inc. 199 Elm Street, Somerville, MA 02144.USA

[2]104.Samagama Sutta, MajjhimaNikaya,

http://www.metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima3/104-samagama-e.html. Retrieved 21.1.2012

[3]AtanatiyaSutta, MahaparittaPali.Pathikavagga, DighaNikaya and Dhammapada, KhuddakaNikaya.

http://www.thisismyanmar.com/nibbana/sound/atanat.htm. Retrieved.22.1.2012

[4]Ven. SajalBarua (Dipananda). (2012). Social Relevance of the Buddha’s

Teaching and Significance of the Course,  Leture-1. P.10. Khorat:International Buddhist College,Thailand.

[5] AnuvattakaSikkhapada, PatimokkhaPali.  www.dhammarain.org. Retrieved.22.1.2012.

http://www.dhammarain.org.tw/canon/pc-Bhikkhupatimokkha.pdf.       

[6]Dhamma means tipitaka, all Buddha’s teaching.

[7]Blind men and an elephant. Answers.com. Retrieved.26.1.2012.

http://www.answers.com/topic/blind-men-and-an-elephant

[8] The one who knows as it is or The Buddha

[9]Ven. SajalBarua (Dipananda). (2012). Social Relevance of the Buddha’s

Teaching and Significance of the Course,  Leture-1. P.7. Khorat: International Buddhist College,

Thailand.

[10]Prof. TilakKariyawamsa.(2012). Buddhism in Sri.lanka.Khorat: International Buddhist College,Thailand.

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.