BUDDIST ATTITUDE TOWARDS THE SOCIAL STRATIFICATION

Instructor: - Prof. Kapila Abhayawansa

INTERNATIONAL BUDDHIST COLLEGE

Master of Art (Buddhist Studies)

Rev. Padalangala Rewatha Thero

Student Id 1212007 ME6208 Buddhism and Society 9/19/2012

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Introduction
Whats the Buddhist attitude towards the social stratification? Answering this question we can fine many discourses of the Buddha in the Buddhism. According to those discourses of the Buddha, the Buddhism totally rejecting the theory of social stratification, and speaks of the unity, the oneness of humankind. Buddhist thinking sometimes attempts to understand people in a society by dividing them into stratas based on the internal qualities they possess. Karma committed by an individual could determine his birth in rich or poor circumstances. Primarily it is man's ignorance which causes the division of society into different levels, either based on ascription or achievement. The Buddhist approach is to understand the basis of this ignorance and realize the futility of social stratification in human society.

Modern theories of social stratification

The scholars in sociology presented differenced kind of definition to the concept of social stratification. One it is that it is a concept involving the classification of a person into group based on their so-so economic condition. In a society there are different kinds of group. But in reality all the social group cannot enjoy quality the social condition social stated economical privilege in deferent privilege in a country. Some of the society get the higher place political powers, different privilege, but in the meant time other class have the lower in privilege. Sometime some classes are completely devoid of different at least different rights. In the difference to lead to latest stated of Samper over another it is called social stratification. With regarded to the social stated when there is considered superior and in superior that is the

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social stratification. We can see in any of the society, the superior classes and in superior classes. Super class enjoys different kind of privilege and economic, political educational and social stated and the in superior class is devoid also. They have leaved their rights, even with regarded to the human right and also they cant enjoy privilege common to all. In their experience also difference. When the difference is lead to the areas of economic, political power and social stated, some group over another group. It is called social stratification. According to the scholars of sociology, the social classification is mainly based on the four primary principles. (1) Social stratification is a trait of society, not simply a reflection of individual differences; (2) Social stratification carries over from generation to generation; (3) Social stratification is universal but variable; (4) Social stratification involves not just inequality but beliefs as well. 1 In modern Western societies, stratification is broadly organized into three main layers: upper class, middle class, and lower class. Each of these classes can be further subdivided into smaller classes (e.g. occupational).2

Origin of the Indian caste system (apartheid)

It is argued that the caste system originated on the basis of race prejudice conceived in the minds of the early Aryans who invaded North India. The migrant Aryan invaders had to deal

Macionis, Gerber, John, Linda (2010). Sociology 7th Canadian Ed. Toronto, Ontario: Pearson Canada Inc.. pp. 224, 225. 2 Saunders, Peter (1990). Social Class and Stratification. Routledge. http://books.google.com/books?id=FK 004p0J_EC.

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with a kind of people different in appearance and having a totally different culture. These original inhabitants of India were named 'dasyu' and introduced as 'dark skinned' (kala varnah), 'nose less' (anasah), 'revilers of Vedic gods' (deva piyu), 'devoid of Vedic rituals' (akarman), 'non worshippers of Vedic gods' (adevayu), 'non-sacrificers' (ayajvan), 'phallus worshippers' (sisna devah), 'non-adherers to Vedic practices' (avrata), 'who lack devotion' (abrahman) and 'followers of a different religious ordinance' (anyavrata). The Vedic hymn continues: "We are surrounded on all sides by dasyu tribes. They do not perform sacrifices. They do not believe in anything. They are not men. O Destroyer of Foes! Kill them!"3 There was a hierarchy organized by the Brahmanic to involve social stratification over the society. During that period the Brahmin was the powerful classes. Power shows not only the society but also to the king. Brahmin is considered as superior class in the society. They were the lawyer of the society. The ruler also had to obey those rule given by the Brahmin scholar. The most dangerous aspect of the social stratification prevailing at that time was the fact that the Brahmin has given the idea. The social stratification is based on the will of the god. Because it is considered that the whole society was created by the god. By creating the society the god himself organized the social stratification. According to the Brahman religious scriptures .The Rig-Veda which is the text, the scriptures of the Vedic religion .Brahmin religion mention that how the classes was made by the Mahapurisa.It is further confirm as the most respected higher text Baghawathgitha by saying that Chathurvarna maya srustham Gunakarma vibhagasah

Rig Veda X. 22,8

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Chathurvana means four classes .Maya srustam made by me. (Utterance by the god) The god said that I have made those four classes. How he made those classes. Gunakarma vibhagasah, according to Guna, quality. What is the guna.It is not spiritual quality. It is regarded as some element in our body According to Rig Veda, Brahma created Viratpurusha from whose mouth Brahmin was born, Ksatriya from his arm, Vaisya from his thigh and Sudra from his feet.4 Brahmins, occupying the highest position in society, enjoyed the privileges of conducting sacrifices and instructing the kings. While Ksatriyas consisted of kings and warriors, Vaisyas engaged in commerce and farming. Sudras being denied any freedom were destined to work as slaves and labourers to the three upper castes.

The Buddhist opinion of social stratification

Buddhism, totally rejecting the theory of social stratification based on caste, speaks of the unity, the oneness of humankind. While numerous arguments have been adduced to disprove the conceptual basis of caste propounded by Brahmins, an example has been set by the Buddha himself by opening up the doors of monkhood to all, despite the caste or ethnic differences of the persons concerned5 The Buddha appeared in India when this discrimination and exploitation of the 'lower castes' had ripened into a social evil. The Buddha went from house to house without any regard for caste in his begging rounds and left the door of the Sasana open for all four castes, saying that just as

4 5

Brahmano asya mukhamasid, Bahurajanyah krtah - Uruh tadasya yad vaisyam, Padbhyam swlro ajayata Gnanarama, Pategama. An approach to Buddhist Social Philosophy. Singapore: Ti-Sarana Buddhist Association, 1996. p 70

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the waters of rivers from various directions flow down to the ocean and are known by the name 'sea water' those who entered the Sasana from whatever caste would be known as 'recluses, the sons of the Sakya' (Samana sakyaputtiya). The Buddha was supposed to that social attitude towards the impurity attitude forth class of the society. So whenever the Buddha has opportunity to disprove the invalidity of this system. Buddha tries to disprove the based on the discrimination. Different argument represented by the Buddha to prove the misconducted of the Brahmans about this cast system. Buddha had given various explanations to disprove the cast system. Buddha has presented different kind of argument in his discourses. When we analyze those arguments we can classify all those arguments in a different group. i. Biological arguments, ii. Sociological arguments, iii. Historical arguments, iv. Ethical arguments, v. Religious Arguments These arguments are found interwoven in numerous dialogues. The suttas, Ambattha and Sonadanda of the Digha Nikaya; Madhura, Kannakatthala, Assalayana, Vasettha and Esukari in the Majjhima Nikaya and Vasala in the Sutta Nipata deal with the question of caste, where the Buddhist standpoint on the question is explicitly discussed.(6) The arguments that Buddhism brings forth against caste are so forceful and valid they can equally be applied against the racial and tribal claims of superiority in toto in the context of the modem world.

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I. Biological Arguments
According to Buddhism by birth there is not in any substance differences among the human beings .All are the same. So there are not considerable differences among the human beings. The variations in skin colour, hair, shape of nose or head found among groups of human beings are negligible when compared to specific variations in various animal and plant species. Man is thus biologically, one species. 6 Even though the brahmin claim of superiority is represented in many a dialogue in the same phraseology: brhmaova seho vao, hno ao vao; brhmaova sukko vao, kaho ao vao; brhmava sujjhanti, no abrhma; brhmava brahmuno putt oras mukhato jt brahmaj brahmanimmit brahmadydti7 "Only Brahmins form the best caste, all other castes are low, only Brahmins form the fair caste, all other castes are black. Only Brahmim are pure, not non-Brahmins. Brahmins are the only sum of Brahma, born of his mouth, born of Brahma, formed by Brahma, heirs of Brahma." The Buddha try to pointed out all the argument given by the Brahmin to prove their superiority are conceptual not factual. In the Assalayana Sutta the Buddha asks Assalayana as Brahmin women are known to have periods, conceive, give birth and breast- feed their infants and are seen as such by everybody, Brahmins are being born like everybody else, how can they claim that they are the only sons of Brahma, born of his mouth, born of Brahma, formed by Brahma and heirs of Brahma? 8

6 7

Ratnapala, Nandasena. Buddhist Sociology. D.K. Fine Art Press, Delhi, 1993. p 55 Assalayanasutta Majjhima N. ii, 401, (Chatta Sangayana Tipitaka) 8 Pategama - p 74

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Dissanti kho pana, assalyana, brhmana brhmaiyo utuniyopi gabbhiniyopi vijyamnpi pyamnpi. Te ca brhmaiyonijva samn evamhasu9 The Assalayana Sutta deals with another argument of biological importance. A son born to a Ksatriya youth and a Brahmin girl would be like his father or mother and be called a Ksatriya or a Brahmin. Likewise a son born to a Brahmin youth and a Ksatriya girl would be called a Brahmin or Ksatiya. The Buddha continues and questions Assalayana when a mare mated with an ass gives birth to a foal (young one) would it be like the mother or like the father and therefore should it be called an ass or a horse? Assalayana replies that because of crossed birth it is called a mule. The argument establishes the fact that the children of inter- caste marriages are not a cross-bred species like mules.10 Ta ki maasi, assalyana, idha brhmaakumro khattiyakaya saddhi savsa kappeyya, tesa savsamanvya putto jyetha; yo so brhmaakumrena khattiyakaya putto uppanno, siy so mtupi sadiso pitupi sadiso, khattiyotipi vattabbo brhmaotipi vattabboti? Yo so, bho gotama, brhmaakumrena khattiyakaya putto uppanno, siy so mtupi sadiso pitupi sadiso, khattiyotipi vattabbo brhmaotipi vattabboti.11 Ta ki maasi, assalyana idha vaava gadrabhena sampayojeyyu [sayojeyya (ka.)], tesa sampayogamanvya kisoro jyetha; yo so vaavya gadrabhena kisoro uppanno, siy so mtupi sadiso pitupi sadiso, assotipi vattabbo gadrabhotipi vattabboti? Kuahi so bho

Assalayanasutta - MN ii, 401, (Chatta Sangayana Tipitaka) Pategama - p 74 11 Assalayanasutta - MN ii, 402, (Chatta Sangayana Tipitaka)
10

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gotama, assataro hoti. Ida hissa, bho gotama, nnkaraa passmi; amutra ca panesna na kici nnkaraa passmti.12

II. Sociological arguments

The Buddha said that in the countries like Yona and Kamaboja there were only two classes Slaver and the master. The class defends on the wealth. Whenever the master becomes poor and then slave become the rich. ayyo hutv dso hoti, dso hutv ayyo hot Having being master becomes the slave. Also having being the slave becomes master. That is defending on the wealth. Therefore sociologically it is not the universal recognize that there are four class based on the birth. Ta ki maasi, assalyana, suta te yonakambojesu aesu ca paccantimesu janapadesu dveva va ayyo ceva dso ca; ayyo hutv dso hoti, dso hutv ayyo hotti? Eva, bho, suta ta me yonakambojesu aesu ca paccantimesu janapadesu dveva va ayyo ceva dso ca; ayyo hutv dso hoti, dso hutv ayyo hotti. Ettha, assalyana, brhmana ki bala, ko assso yadettha brhma evamhasu brhmaova seho vao, hno ao vao13 The Buddha points out to Assalayana that in Yona, Kamboja and adjacent districts there are only two castes, the master and the slave. Having been a master, one may become a slave, and having been a slave, one may become a master. The case being such, on what strength and authority do Brahmins claim their purity and superiority?14

12 13

Assalayanasutta - MN ii, 409, (Chatta Sangayana Tipitaka) Assalayanasutta - MN ii, 410, Chatta Sangayana Tipitaka 14 Pategama - p 76

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In the Kannakatthala and the Assalayana Suttas the question has been attacked from different sociological angles. The fire produced by dry teak or sal or salala or sandal wood has no difference in heat or brilliance whatsoewer. Similarly, there is no difference in the quality of striving and the proper effort of the so-called four castes. Hence all are equal. 15 skassa v slassa v salaassa v candanassa v padumakassa v uttarrai dya, aggi abhinibbattentu, tejo ptukarontu. yantu pana bhonto ye tattha calakul nesdakul venakul rathakrakul pukkusakul uppann, spnadoiy v skaradoiy v rajakadoiy v eraakahassa v uttarrai dya, aggi abhinibbattentu, tejo ptukarontti.16 In the dialogue between Ven Kaccana and Awantiputta, the king of Madhura, the question of caste has also been discussed, where Ven Kaccana stresses the fact that the superiority claimed by the Brahmins is 'just only an empty sound'(ghoso), by pointing out that a wealthy Ksatriya can employ a Brahmin or a Vaisya or a Sudra as his servant. In the same way a wealthy Brahmin or a Ksatriya or Vaisya or a Sudra can get one of the other three castes employed as his servant. Therefore, in reality, wealth is the deciding factor of status high and low in society. The Brahmin claim to superiority by birth holds no water in actual social relations. The king, Avantiputta,admits that there is no difference between the castes in that respect. Ta ki maasi, mahrja, khattiyassa cepi ijjheyya dhanena v dhaena v rajatena v jtarpena v khattiyopissssa pubbuhy pacchnipt kikrapaissv manpacr piyavd brhmaopissssa vessopissssa suddopissssa pubbuhy pacchnipt kikrapaissv manpacr piyavdti? Khattiyassa cepi, bho kaccna, ijjheyya dhanena v dhaena v rajatena v jtarpena v khattiyopissssa pubbuhy pacchnipt
15 16

Pategama - p 75 Assalayanasutta - MN ii, 409, Chatta Sangayana Tipitaka

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kikrapaissv manpacr piyavd brhmaopissssa vessopissssa suddopissssa pubbuhy pacchnipt kikrapaissv manpacr piyavdti 17

III. Historical arguments

Historical argument can be found in the Agganna sutta. Historically according to Buddhism, castes evolved on an occupational basis.18 According to the agganna suttha four classes is result of the historical developing process. Four divisions existed during the time of the Buddha .At the beginning of the world there was not any discrimination. It is believed that all being have come from the world of Abhassara, radian world. Considered is to be strata. They were living by their own structure. They were self-luminance. Gradually their luminance was disappeared. Hoti kho so, vseha, samayo ya kadci karahaci dghassa addhuno accayena aya loko vivaati. Vivaamne loke yebhuyyena satt bhassaraky cavitv itthatta gacchanti. Tedha honti manomay ptibhakkh sayapabh antalikkhacar subhahyino cira

dghamaddhna tihanti19 Society became complex. They started to live in value. They have a family life .They have to earn money. Therefore they have to engage different king of activities. Some engage farming. Some engage hunting and some engage in different position some did religious activities. Some were the ruler. According to the need of society those division developed gradually. But at the beginning of the arising there was not any discrimination. But when those ideas of the division developed in the matured form. Then Brahamin gave the ideas in other word they imports the notion of those division as the created of the god.
17 18

Madhurasutta MN ii, 318,( Chatta Sangayana Tipitaka) Agganna-Dgha N. iii, 133,( Chatta Sangayana Tipitaka) 19 Agganna-DN iii, 131, Chatta Sangayana Tipitaka

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The Agganna suttha explained how the later society was complex. How they invaded different type of profession.so they lead a family life, as the requirement of family life they want to earn money. They engaged different type of activities, professions. Thereafter people divided themselves according to their occupation and were known by names denoting that occupation. Mahasammata - The Great Elect Mahjanasammatoti kho, vseha, mahsammat...20 Khattiya - Lord of the Fields Khettna adhipatti kho, vseha, khattiyo...21 Raja - One who delights others in Dhamma Dhammena pare rajetti kho, vseha, raja.22 Brahmana - One who puts away evil and immorality Ppake akusale dhamme vhentti kho, vseha, brhma23 Jhayaka One who meditates jhyantti kho vseha, jhyak.24 Ajjhayaka - One who does not meditate but devotes himself to study Na dnime jhyantti kho, vseha, ajjhyak25 Vessa - One who engages in various trades Methuna dhamma samdya visukammante payojentti kho, vseha, vess..26 Sudda - One who engages in hunting and such other menial works Luddcr khuddcrti kho, vseha, sudd27
20 21

Aggannasutta-DN iii, 131, (Chatta Sangayana Tipitaka) Aggannasutta-DN iii, 131, (Chatta Sangayana Tipitaka) 22 Aggannasutta-DN iii, 131,( Chatta Sangayana Tipitaka) 23 Aggannasutta-DN iii, 132 ,( Chatta Sangayana Tipitaka) 24 Aggannasutta-DN iii, 132,( Chatta Sangayana Tipitaka) 25 Aggannasutta-DN iii, 132,( Chatta Sangayana Tipitaka) 26 Aggannasutta-DN iii, 133,( Chatta Sangayana Tipitaka)

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This argument is developed in the latter part of the Vasettha Sutta : - One who cultivates is a farmer Yo hi koci manussesu, gorakkha upajvati..28 One who lives on workmanship is an artisan Yo hi koci manussesu, puthusippena jvati 29 One who plies a trade for livelihood is a trader Yo hi koci manussesu, vohra upajvati...30 One who works for another is a servant Yo hi koci manussesu, parapessena jvati.31 One who lives off things not given is a thief Yo hi koci manussesu, adinna upajvati32 One who practices archery is a soldier Yo hi koci manussesu, issattha upajvati33 One who lives by priestly craft is a celibateYo hi koci manussesu, porohiccena jvati34 One who rules a village is a rajah Yo hi koci manussesu, gma rahaca bhujati35 In the Ambattha Sutta the Buddha questions the proud Ambattha about his lineage. He replies that he belongs to the lineage of Kanhayana. Then the Buddha, tracing the history of Kanhayana, shows that Kanhayana is a son of a Sakya wedded to a slave girl. Since the Sakyans are the masters of the Kanhayanas there is no substantial reason for them to claim superiority. However, the Buddha asks Ambattha not to be perturbed and ashamed of the historical fact because one of the greatest sages, Asita Devala, was born of that lineage. Rao kho pana, ambaha, okkkassa dis nma ds ahosi. S kaha nma janesi. Jto kaho pabyhsi dhovatha ma, amma, nahpetha ma amma, imasm ma asucism parimocetha, atthya vo bhavissmti. Yath kho pana ambaha etarahi manuss pisce disv

27 28

Aggannasutta-DN iii, 134,( Chatta Sangayana Tipitaka) Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 29 Vasetthsuttaa MN ii, 457,( Chatta Sangayana Tipitaka) 30 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 31 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 32 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 33 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 34 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka) 35 Vasetthasutta MN ii, 457,( Chatta Sangayana Tipitaka)

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piscti sajnanti; evameva kho, ambaha, tena kho pana samayena manuss pisce kahti sajnanti. Te evamhasu aya jto pabyhsi, kaho jto, pisco jtoti. Tadagge kho pana, ambaha kahyan payanti, so ca kahyanna pubbapuriso. Iti kho te, ambaha, pora mtpettika nmagotta anussarato ayyaputt saky bhavanti, dsiputto tvamasi sakynanti.36

IV. Ethical Arguments

In the Kannakatthala Sutta of Majjima Nikaya there have explained about ethical argument with the emphasis on striving, where the Buddha quotes the five qualities of striving to show that there is no difference of achievement by the striving persons despite their caste distinctions:
Cattrome, mahrja, va khattiy, brhma, vess, sudd. Te cassu imehi pacahi

padhniyagehi samanngat; ettha pana nesa assa dgharatta hitya sukhyti.37 1. Faith in the Buddha saddho hoti, saddahati tathgatassa bodhi..38 2. Good health appbdho hoti apptako samavepkiniy gahaiy samanngato ntistya nccuhya majjhimya padhnakkhamya39 3. Not fraudulent asaho hoti amyv yathbhta attna vikatt satthari v visu v sabrahmacrsu40 4. Full of energy raddhavriyo viharati akusalna dhammna pahnya, kusalna dhammna upasampadya, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu 41

36 37

Ambattasutta DN i, 267 ,( Chatta Sangayana Tipitaka) Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka) 38 Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka) 39 Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka) 40 Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka)

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5. Endowed with wisdom paav hoti udayatthagminiy paya samanngato ariyya nibbedhikya sammdukkhakkhayagminiy42 In the Sonadanda Sutta the Brahmin Sonandanda lays down five qualities to be a Brahmin: 1. Good birth from both sides mother's and fathers Idha, bho gotama, brhmao ubhato sujto hoti mtito ca pitito ca, sasuddhagahaiko yva sattam pitmahayug akkhitto anupakkuho jtivdena43 2. Technical training in the Vedas and Vedic lore ajjhyako hoti mantadharo tia vedna prag sanighaukeubhna skkharappabhedna itihsapacamna padako

veyykarao lokyatamahpurisalakkhaesu anavayo44 3.Caste abhirpo hoti dassanyo psdiko paramya vaapokkharatya samanngato brahmava brahmavacchas akhuddvakso dassanya45 4. Virtue slav hoti vuddhasl vuddhaslena samanngato46 5. Wisdom paito ca hoti medhv pahamo v dutiyo v suja paggahantna47 But in the course of the conversation with the Buddha, Sonadanda is questioned in such a way that he eventually on eliminates the first three qualities and arrives at the recognition of a Brahmin by virtue and wisdom.

41 42

Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka) Kaakatthalasutta MN ii,379,( Chatta Sangayana Tipitaka) 43 Soadaasutta DN i, 311,( Chatta Sangayana Tipitaka) 44 Soadaasutta DN i, 311,( Chatta Sangayana Tipitaka) 45 Soadaasutta DN i, 311,( Chatta Sangayana Tipitaka) 46 Soadaasutta DN i, 311,( Chatta Sangayana Tipitaka) 47 Soadaasutta DN i, 311,( Chatta Sangayana Tipitaka)

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Yato kho, bho, brhmao slav ca hoti vuddhasl vuddhaslena samanngato, paito ca hoti medhv pahamo v dutiyo v suja paggahantna. Imehi kho, bho, dvhagehi samanngata brhma brhmaa paapenti; brhmaosmti ca vadamno samm vadeyya48 The Brahmanic claim to superiority by birth is further refuted by suggesting an ethical etymology to the word brahmana: Bahitapapo'ti brahmano . One is a Brahmin because he has abandoned evil. This tendency is found even in the Agganna Sutta where the specific role of a Brahmin is discussed. The entire Brahmana Vagga of the Dhammapada follows the same trend and gives an ethical and moral twist to the word 'Brahman'. To quote one 49 Yassa kyena vcya, manas natthi dukkaa - Savuta thi hnehi, tamaha brmi brhmaa50 He who does no evil through body, speech or mind; who is restrained in these three respects, him i call a Brahmin. The Vasettha Sutta, too, conclusively states that the moral purity of a person should be counted as a prerequisite to be a Brahmin. 51 Na jacc brhmao hoti, na jacc hoti abrhmao - Kammun brhmao hoti, kammun hoti abrhmao52

48 49

Soadaasutta DN i, 316,( Chatta Sangayana Tipitaka) Pategama - 80 50 Dhammapada Khuddaka N. xxvi, 391,( Chatta Sangayana Tipitaka) 51 Pategama - 80 52 Vasetthasutta MN ii, 460,( Chatta Sangayana Tipitaka)

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The Vasala Sutta totally rejects the brahmanic claim of birth to be a Brahmin and says Na jacc vasalo hoti, na jacc hoti brhmao - Kammun vasalo hoti, kammun hoti brhmao53 None is by birth a Brahmin, none is by birth an Outcast. by deed one becomes a Brahmin. by deed one becomes an Outcaste.

V. Religious Arguments
These are arguments based merely on the piety of a person who has left the household life. In the Assalayana Sutta the Buddha shows that if anyone of the four castes kills creatures, takes what has not been given, wrongly enjoys the pleasures of the senses, is a liar, of slanderous speech, a gossip, covetous, malevolent in mind, of wrong view, he is destined to be born in a state of woe.54 cattro va ptiptino adinndyino kmesumicchcrino musvdino pisuavc pharusavc samphappalpino abhijjhl bypannacitt micchdih kyassa bhed para mara apya duggati vinipta niraya upapajjeyyunti55 But one who lives up to the standard laid down in the Dhamma is he a Brahmin or a Ksatriya or a Vaisya or a Sudra he is a better person and destined to be born in a heavenly world. cattro va ptipt paivirat adinndn paivirat kmesumicchcr paivirat musvd paivirat pisuya vcya paivirat pharusya vcya paivirat samphappalp

53

Suttaniptapi KN i, 142,( Chatta Sangayana Tipitaka) Pategama - p 81 Assalyanasutta MN ii, 404,( Chatta Sangayana Tipitaka)

54 55

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paivirat anabhijjhl abypannacitt sammdih kyassa bhed para mara sugati sagga loka upapajjeyyunti56 The same argument is found in the Esukari Sutta too. In the Madhura Sutta Ven Kaccana, while discussing the issue with the king, Avantiputta, uses the same argument. 57 The Brahmins held the view that demerits could be washed away by bathing in holy rivers. Ascribing religious sanctity to bathing in holy rivers, they used to perform religious rites of purification. Therefore the Buddha in both Assalayana and Esukari Suttas asks the question for argument's sake: "Is it only a Brahmin who taking a back scratcher, bath powder and going to a river is capable of cleansing himself of defilements as well as mud and not a Ksatriya, or a Vaisya or a Sudra ? Ta ki maasi, assalyana, brhmaova nu kho pahoti sottisinni dya nadi gantv rajojalla pavhetu, no khattiyo, no vesso, no suddoti?58 Buddhism does not approve of dipping in water to wash away one's demerits. As explained by Punna in the Theri Gatha one would wash away not only demerits but merits as well by dipping in water, and fish, tortoises and crocodiles would, on the other hand, go directly to heaven as they always lived in water!59 Sagga nna gamissanti, sabbe makakacchap - Ng ca susumr ca, ye cae udake car60

56 57

Assalyanasutta MN ii, 405,( Chatta Sangayana Tipitaka) Pategama - p 81 58 Assalyanasutta MN ii, 407,( Chatta Sangayana Tipitaka) 59 Pategama - p 81 60 Puthergth KN xii, 241,( Chatta Sangayana Tipitaka)

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Conclusion
According to above discussed matters at here we can understand, the Buddhism totally rejecting the theory of social stratification based on caste, speaks of the unity, the oneness of humankind. While numerous arguments have been adduced to disprove the conceptual basis of caste propounded by Brahmins, an example has been set by the Buddha himself by opening up the doors of monkhood to all, despite the caste or ethnic differences of the persons concerned. The Buddhas onset against the caste system of the day was not limited to oral denunciation. The Buddha demonstrated his stance of equal treatment of all human beings by admitting as Bhikkhus and Bhikkhunis, members of all castes without any discrimination and giving positions of importance purely on merit. Sunita, the scavenger, Upali the barber, Kumara Kassapa the abandoned orphan, Punna the slave girl, and Sati the fishers son were some of the social outcast who lost their low identity in lay life and became respected members of the Sangha. According to Buddhism social stratification system is caused by human beings. Such divisions into stratas regarded as high or low in status, weak or strong in power are influenced by biological, physical, psychological, and karmic factors pertaining to moral acts and their consequences and laws pertaining to spiritual phenomena. Buddhist thinking attempts to understand these influences which, coming together causes the formulation of a particular stratification system. Primarily it is man's ignorance which causes the division of society into different levels, either based on ascription or achievement. The Buddhist approach is to understand the basis of this ignorance and realize the futility of social stratification in human society.

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Bibliography
A. ORIGINAL SOURCES Dgha Nikya - Chatta Sangayana Tipitaka 4.0. Text copyright 1995 Vipassana Research Institute, Lucene.Net http://incubator.apache.org/lucene.net/ Majjhima Nikya - Chatta Sangayana Tipitaka 4.0. Text copyright 1995 Vipassana Research Institute, Lucene.Net http://incubator.apache.org/lucene.net/ Suttaniptapli - Chatta Sangayana Tipitaka 4.0. Text copyright 1995 Vipassana Research Institute, Lucene.Net http://incubator.apache.org/lucene.net/ Dhammapadapli - Chatta Sangayana Tipitaka 4.0. Text copyright 1995 Vipassana Research Institute, Lucene.Net http://incubator.apache.org/lucene.net/ B. GENERAL BOOKS Gnanarama, Pategama. An Approach to Buddhist Social Philosophy. Singapore: Ti-Sarana Buddhist Association, 1996. Rahula, Walpola. What the Buddha taught. Dehiwala: Buddhist cultural centre, 2006. Ratnapala, Nandasena. Buddhist Sociology. Delhi: D.K. Fine Art Press, 1993. Dutt, Nalinaksha, Early Monastic Buddhism, Calcutta (N.E.) 1960. Saunders, Peter. Social Class and Stratification. Routledge. 1990 http://books.google.com/books?id=FK004p0J_EC.

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