The Birth of Buddhism      Unit MBI 101

 UNDER CONSTRUCTION

NOT AVAILABLE AT PRESENT IN SPANISH                            

                                                           LESSON 7

The recommended minimum study time is 100 minutes with a 5 minute break of quiet introspection after the first twenty minutes. Relax and read for internal understanding not rote learning.

 The truth always lies beyond the words used to express that truth.

Therefore look to the essence of what is presented.

 The texts have for the most part been presented completely, both for your poetic enjoyment and so that you can get an idea of the total picture and not be fed textual data out of context.

If you approach this and other lessons with an academic approach, your study time will be much longer and the return less, therefore relax and open yourself to the true learning experience.

If you wish to study the lesson more, then do so for fun not for achievement.

    THE BRAHMINS

With all the discussions of Gods, Sacrifices, Rites and things spiritual and the presence of Brahamic priests, it is easy to lose sight of the context in which this all took place.

The idea of countries and political systems and fixed boundaries  which we have today do not apply.

Apart from the villages of the Aryan Indians, there were the farmers of the indigenous groups in India who had  moved out into the alluvial plain of the IndusRiver valley and developed larger villages using copper and bronze pins, knives, and axes. Figurines of women and cattle indicate probable religious attitudes. That there was conflict between them and the Aryans there is no doubt, but there was no sense of the large scale warfare which some historians love to introduce.

The indigenous urban phase of the non-Aryans began about 2300 BC and lasted for about six hundred years, with elaborate cities like Mohenjo-daro (called locally Mound of the Dead), which was excavated in the 1920s. This city and others not yet excavated had about 40,000 inhabitants congregated in well-built houses with private showers and toilets that drained into municipal sewer lines.

Suffering from occasional flooding by the Indus, Mohenjo-daro was rebuilt seven times. The largest structures were the elevated granary and the great bath or swimming pool which was 12 by 7 meters. Around the pool were dressing rooms and private baths.

The people of the Harappan culture were not aggressive, although they hunted wild game and domesticated cattle, sheep, and goats. Wheat and barley were the main food supplemented by peas, sesame, and other vegetables and fruits, beef, mutton, pork, eggs, fish, and milk. In this they were not unlike the Aryans.

Compared to other ancient civilizations, the houses were of nearly equal size, indicating a more egalitarian social structure. The potter's wheel and carts were used; children played with miniature toy carts. Cotton, perhaps first used here, and wool were made into clothing.

 A bronze figurine was found of an expressive dancing girl with her hand on her hip, naked except for jewellery. The numerous figurines of the Mother Goddess indicate a likely source for what later became the Shakti worship of the feminine power in India.

A male god in a yoga posture, depicted with three faces and two horns, has been identified with the concepts of Shiva, another important figure in later Indian religion. Phallic lingams, also associated with Shiva concepts, have been found.

A civilization that endured dangerous flooding for six hundred years very likely had a strong spiritual base to help hold people together. But we know nothing of that.

With no written histories, the decline of this civilisation is subject to much speculation.  The decline of Harappan culture was quite gradual and indicates problems of deforestation, because of all the wood needed for the kilns to make the bricks used to keep out the flood waters that gradually brought about salinization of the soil and extensive herds of cattle that indicate overgrazing and a general degradation of the ecosystem. This led farmers to move on to greener pastures, leaving behind abandoned villages and depopulated cities. Even though fodder was probably grown to feed the cattle, this would not have been enough; the overgrazing by the bullocks and milk cows could have caused the surrounding land to deteriorate. By 1900 BC the culture had declined and the Aryans probably moved in to fill the space.

That the indigenous people of India eventually melded with the Aryan discipline is not surprising, for it is always the strongest culture which eventually asserts itself, for better or worse.

As far as the Aryans were concerned, the end of the Vedic Age was followed by the rise of small kingdoms and republics in the northern parts of India and especially in the Gangetic plains of Bihar. These small states later paved the way for large empires. The entrenchment of the caste system, which divided the society between the rulers and the ruled, also facilitated the rise of these states.

As we have said, earlier Aryan societies in India were tribal. Tribal chiefs, whose office was not hereditary, ruled these tribes. The criterion of selection was the number of cattle (cows in particular) a person owned. Clans often fought with each other over the control of herds of cattle. As the population of the tribes grew, their needs and aspirations also began to rise. In the course of time, the random small settlements grew into large settlements and managing large tracts of land became a problem. Soon these societies saw the rise of a ruling class, which became known as the Kshatriya (warrior) caste. By this time, the priests, who took special care to memorize the songs and transmit them to their children, also came to form a visible class apart, and were called the Brahmans, because, it was said they sprang from the Creator and issued with the words of the Vedas on their lips.

In the course of time, small settlements grew into the small kingdoms that we have mentioned, with hereditary kingship. The main ruling class that held the power was the Kshatriya and very few non-Kshatriyas were invited into advisory assemblies.

The position of the king became important for he not only protected the people but, as you will see in the texts presented, also upheld the sacred Law or Dharma. However, in the kingdoms, the Brahmins (priests) sanctified the rule of the king (who was a Kshatriya) and promoted him, often not as an ordinary human but as God. The Brahmins endowed the king with God-like powers by performing certain religious ceremonies. Thus the people of the upper caste, the Brahmins and the Kshatriyas, usurped the power in the Kingdoms and did not allow the people of the lower caste to have their say in the affairs of the state.

With the rise of kingdoms and republics, more and more villages and towns emerged. Towns became craft centers and capitals of the early kingdoms. Trade and commerce also helped in the rise of towns and barter system was common. The Brahman ascetics could be seen in the streets supported by the alms of the people in accord with the law.

This then was a great change from early Vedic times and great social changes require accompanying religious and political changes.

Things had started to change in Vedic times and continued  with the rising influence of the Kshatriya (warrior class) caste and the Brahmin caste (priestly class), which took the reigns of the a growing and stable society in their hands.

There were then two societies running a parallel course - Aryans in their townships and non-Aryans in theirs. There is even reference to Sudra rulers, which is a clear reference to other social systems and kingdoms.

Eventually, as we shall see in the next lesson, there was also a rift between the Kshatriyas on one hand and the Brahmins on the other hand. The rising influence of the Brahmins began to collide with the rule of the Kshatriyas, who formed the ruling class of each kingdom or republic. The Kshatriyas were alarmed by the rising power of the Brahmins, but they could not do much as they required the services of the Brahmins in all religious rituals and state occasions.

Where initially they were just priests serving the Gods and the people, they now had gained full control over the Aryans and others who were subjected to their order.

All castes had become also hereditary which meant that all sons were necessarily members of the same caste as their fathers and had to follow their father's occupation. There were initially :

Brahmans, priests and scholars

Kshatriyas, nobles and warriors

Vaisyas, farmers and merchants

Sudras, serfs and slaves

This social structure, however, led to great complications, for there had to be a clear set of rules on how each group should behave. There evolved a very complex system of categories which further divided up people on the base of mixes in this social structure. A man had many wives, and, human nature being what it is, there were mixes between castes. Today the 7000 modern castes even include a caste of thieves!

Today, if someone is expelled from his caste or has no caste by birth, he is known as an Untouchable, a pariah, and such a person is in a hopeless and pitiable condition. There are currently more than 60,000,000 untouchables in India.

The superstitions, derived from the sacred texts, teaches that anyone born into a lower caste or an Untouchable is being punished for the sins committed in his past life. If such a person is calmly resigned to his fate and lives rightly, he will be elevated in caste in his next life.

This premise tends to make the members of the lower castes and the Untouchables submissive to the terrible economic and social conditions under which they live. We mentioned in Lesson 4, the Law of Manu. Now is the time to see how that was a decisive factor in the growth of Buddhism.

The Manavadharmasastra

This is the famous Law of Manu from the Dharma sutras that were concerned with religious law. They evolved from the Sutras in about 2000 BC.

In Indian mythology Manu is the first man and the legendary author of this important Sanskrit code of law. It's also called Manu Samhita and Manu-smriti.

Manu in legend, as the first man, is also known as the first ruler or king. Most rulers of medieval India have claimed a genealogy which traces back to him. Lest we smile complacently, let me remind you that the lineage of Mahayana patriarchs in Buddhism, which traces knowledge by direct contact of each to Buddha, was made only after Buddhism had been destroyed in Indian and China.

Here we will take a glimpse at this Law of Manu as it was related to the members of the Aryan society by the priests.

Chapter I  The Unknowable and Unfathomable

1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows:

2. 'Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief) castes (varna) and of the intermediate ones.

3. 'For thou, O Lord, alone knowest the purport, the rites, and the knowledge of the soul, in this whole ordinance of the Self existent (Svayambhu), which is unknowable and unfathomable.

4. He, whose power is measureless, being thus asked by the high minded great sages, duly honoured them, and answered, 'Listen!

5. This (universe) existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep.

6. Then the divine Self existent (Svayambhu,) indiscernible, making this, the great elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness.

7. He who can be perceived by the internal organ (alone), who is subtle, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will).

8. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters, and placed his seed in them.

9. That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as Brahman, the progenitor of the whole world.

10. The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana.

11. From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world (under the appellation of) Brahman.

12. The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it into two halves;

13. And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters.

14. From himself (atmanah) he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self consciousness (and is) lordly;

15. Moreover, the great one, the soul, and all (products) affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation.

16. But, joining minute particles even of those six, which possess measureless power, with particles of himself, he created all beings.

Try to get an idea of the idea of this Supreme being which, at this state, had evolved from the basic awe and joy before the forces of nature.

The ever existing shape of darkness, the divine self,  unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, was as it were, in a deep sleep.

Then, as if awakening from this perhaps infinite sleep in the past, this awakening generated an irresistible power, making all discernable and dispelling the darkness. This divine self shone forth by its own will.

Then, desiring to produce creatures of many kinds, it generated the waters by thought, placing a seed in them, which became an egg, within which he himself was generated as BRAHMAN the progenitor of the world.

Note that this is considered the “first cause”, which was refuted by Buddha. This first cause is here considered indiscernible, eternal, and both real and unreal

Perusha, also Brahman, was produced from this first cause.

Residing still within the egg, the symbol of the creative act, by thought alone he formed heaven, earth, and the middle sphere and the eternal abode of the waters.

Now comes an important act of creativity. From himself he drew out two minds one real and one unreal and the self consciousness, an awareness of Identity.

Clearly you can see the identical structure of the initial creative act and that presented in the Hebrew creation. But in this later generation of self consciousness there is a departure.

The soul, referred to as the great one, and all things that could be produced by the mind, were generated, along with the five organs which perceive the objects of sensation.

We can see then that this Divine being’s first generation was himself, as Perusha, with both the real and unreal mind, self consciousness and the capacity to sense in all five modalities.

Then joining together minute particles of himself from the five senses and self consciousness, he generated all beings.

Chapter I    The generation of Man

17. Because those six (kinds of) minute particles, which form the (creator's) frame, enter (a - sri) these (creatures), therefore the wise call his frame sarira, (the body.)

18. That the great elements enter, together with their functions and the mind, through its minute parts the framer of all beings, the imperishable one.

19. But from minute body particles of these seven very powerful Purushas springs this (world), the perishable from the imperishable.

20. Among them each succeeding (element) acquires the quality of the preceding one, and whatever place (in the sequence) each of them occupies, even so many qualities it is declared to possess.

21. But in the beginning he assigned their several names, actions, and conditions to all (created beings), even according to the words of the Veda.

22. He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action; and the subtle class of the Sadhyas, and the eternal sacrifice.

These created creatures are perishable, but there is, apart from the created creatures, the non perishable, the eternal. Since human creatures were created as perishable, then it is logical, accepting that there exists a non perishable state, that they should seek it.

Note that the Gods of the Vedas are not negated, they are now in fact a creation of this Divine Being, but their real state of existence is reduced to that of being only action.

He created also the Sadhyas and the eternal sacrifice.

23. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yagus, and Saman, for the due performance of the sacrifice.

24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground.

25. Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence.

26. Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to be affected by the pairs (of opposites), such as pain and pleasure.

27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole (world) is framed in due order

28. But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has spontaneously adopted in each succeeding creation.

29. Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it.

30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.

31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his feet.

Here is described the generation of the Vedas, the Rig from fire, the Yagus from wind, and the Saman from the sun. Now they clearly bear the stamp of the Supreme and as such become irrefutable

We see now another important difference from the Buddhist position, for the elements which in Buddhism are termed mind generated impediments, the sensitive comforts of pleasure, emotional desire, and passionate anger, were created according to the law generated by Brahman. We see also that He established the awareness of merit and demerit, which is not the same as Good and Evil.

30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.

31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his feet.

The Supreme, then put each in his place: priests and scholars, nobles and warriors, farmers and merchants and serfs and slaves.

Chapter I    Suffering and Impermanence

47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called vriksha.

48. But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips.

49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain.

50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures).

51. When he whose power is incomprehensible, had thus produced the universe and men, he disappeared in himself, repeatedly suppressing one period by means of the other.

Here we see that the Law states that the condition of life for all creatures is always changeable and always terrible. This completely precedes the Buddha’s ideas of “all is suffering” and “all is constantly impermanent”. We see also the reference to the changeability of states of existence in the cycle of reincarnation, the cycle of births and deaths.

Chapter I  The Task of the Castes

87. But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet.

88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).

89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures;

90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.

91. One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.

92. Man is stated to be purer above the navel (than below); hence the Self existent (Svayambhu) has declared the purest (part) of him (to be) his mouth.

93. As the Brahmana sprang from (Brahman's) mouth, as he was the first born, and as he possesses the Veda, he is by right the lord of this whole creation.

94. For the Self existent (Svayambhu), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved.

Here we have clearly presented in the law, the assignment not just of caste, but the work which they must do. We have, in the Law of Manu the new order which began forming about 2300 BC and took us to beyond 1800 BC where we now are in this lesson.

We saw the idea of the creation of different castes before, but here we have a clearer idea of who is the Lord among men. He is the Brahmin.

“ But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his feet.” (31)

“ As the Brahmana sprang from (Brahman's) mouth, as he was the first born, and as he possesses the Veda, he is by right the lord of this whole creation.(93)

“To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms).

The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures;

The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land.

One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.”  (88-91)

From this apparently simple system of categories which arose in the Aryan system there arose complications. Human nature led to the intermixing of blood in the four caste system. The Law of Manu took care of that, and we see that occupations and status were actually further divided up on the basis of the caste mixes involved.

Chapter 10    The Mixing of the Castes.

 5. In all castes (varna) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be considered as belonging to the same caste (as their fathers)

6. Sons, begotten by twice-born man on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers.

7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know (that) the following rule (is applicable) to those born of women two or three degrees lower.

This appears easy enough at the moment, does it not? But now starts the problem.

8. From a Brahmana  with the daughter of a Vaisya is born (a son) called an Ambashtha, with the daughter of a sudra a Nishada, who is also called Parasava.

9. From a Kshatriya and the daughter of a Sudra springs a being, called Ugra, resembling both a Kshatriya and a Sudra, ferocious in his manners, and delighting in cruelty.

10. Children of a Brahmana by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada).

11. From a Kshatriya by the daughter of a Brahmana is born (a son called) according to his caste (gati) a Suta; from a Vaisya by females of the royal and the Brahmana (castes) spring a Magadha and a Vaideha.

12. From a Sudra are born an Ayogava, a Kshattri, and a Kandala, the lowest of men, by Vaisya, Kshatriya, and Brahmana) females, (sons who owe their origin to) a confusion of the castes.

13. As an Ambashtha and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattri and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers).

14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers.

15. A Brahmana begets on the daughter of an Ugra an Avrita, on the daughter of an Ambashtha an Abhira, but on a female of the Ayogava (caste) a Dhigvana.

16. From a Sudra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattri, and a Kandala, the lowest of men;

17. From a Vaisya are born in the inverse order of the castes a Magadha and a Vaideha, but from a Kshatriya a Suta only; these are three other base-born ones (apasada).

How are you doing?

18. The son of a Nishada by a Sudra female becomes a Pukkasa by caste (gati), but the son of a Sudra by a Nishada female is declared to be a Kukkutaka.

19. Moreover, the son of by Kshattri by an Ugra female is called a Svapaka; but one begotten by a Vaidehaka on an Ambashtha female is named a Vena.

20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their sacred duties, are excluded from the Savitri, one must designate by the appellation Vratyas.

21. But from a Vratya (of the) Brahmana (caste) spring the wicked Bhriggakantaka, the Avantya, the Vatadhana, the Pushpadha, and the Saikha.

22. From a Vratya (of the) Kshatriya (caste), the Ghalla, the Malla, the Likkhivi, the Nata, the Karana, the Khasa, and the Dravida.

23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Akarya, a Karusha, a Viganman, a Maitra, and a Satvata.

24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produced (sons who owe their origin) to a confusion the castes.

25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected.

26. The Suta, the Vaidehaka, the Kandala, that lowest of mortals, the Magadha, he of the Kshattri caste (gati), and the Ayogava,

27. These six (Pratilomas) beget similar races (varna) on women of their own (caste), they (also) produce (the like) with females of their mother's caste (gati), and with females (of) higher ones.

28. As a (Brahmana) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya).

29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya).

30. Just as a Sudra begets on a Brahmana female a being excluded (from the Aryan community), even so (a person himself) excluded pro creates with (females of) the four castes (varna, sons) more (worthy of being) excluded (than he himself).

31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varna) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).

32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).

33. A Vaideha produces (with the same) a sweet-voiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually. praises (great) men.

34. A Nishada begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of Aryavarta call a Kaivarta.

35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food.

Are you ready to give up?  Perhaps, but not the law.

36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the village.

37. From a Kandala by a Vaideha woman is born a Pandusopaka, who deals in cane; from a Nishada (by the same) an Ahindika.

38. But from a Kandala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his sire, and is ever despised by good men.

39. A Nishada woman bears to a Kandala a son (called) Antyavasayin, employed in burial-grounds, and despised even by those excluded (from the Aryan community).

40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves.

41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties, equal to Sudras.

42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births.

43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmanas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of Sudras;

44. (Viz.) the Paundrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the Pahlavas, the Kinas, the Kiratas, and the Daradas.

45. All those tribes in this world, which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlekkhas (barbarians) or that of the Aryans.

46. Those who have been mentioned as the base-born (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twice-born.

47. To Sutas (belongs) the management of horses and of chariots; to Ambashthas, the art of healing; to Vaidehakas, the service of women; to Magadhas, trade;

48. Killing fish to Nishadas; carpenters' work to the Ayogava; to Medas, Andhras, Kunkus, and Madgus, the slaughter of wild animals;

49. To Kshattris, Ugras, and Pukkasas, catching and killing (animals) living in holes; to Dhigvanas, working in leather; to Venas, playing drums.

50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations.

51. But the dwellings of Kandalas and Svapakas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys.

52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place.

It seemed quite easy when all that one had to deal with were four castes. How do you feel now? Confused? No wonder. Perhaps you now understand why thousands of castes have now evolved.

The Brahmins

Brahmanism then represented, and still represents today, the organized existence and philosophy of the traditional superior priest caste.

Its survival is based upon the majority of the people accepting a monolithic structure: the authority of the Vedas, the caste division of society under Brahmin domination, the theory of karma and of re birth. But why did the majority of masses accept the tenets of such belief? 

• Because of a certainty among the population that the law which the Gods decreed cannot be denied.

• The Brahmic maintenance of an understanding and alliance with the warrior and political authorities.

Brahmin norms lay down that it is immaterial for the non-political community to participate in who rules. Its sole concern is to avoid anarchy.

• Control of knowledge

The Brahmans sought to maintain supreme authority, control, and interpretation of the Vedas, Puranas, and all religious texts. This denies any sort of education, secular or spiritual, to the masses, and is a debility, for there is much opportunity for corruption of ideas and incorrect activity.

• The Law itself promotes assimilation and conformity

The Law presents itself as a unicentral creed (Hinduism) which seeks to promote a single focus for society.

This obliges differing cultures to accept the Law and to seek amalgamation with the culture that is dominant by projecting their own culture in a manner which is not conflictful with it.

Lest we believe that the priestly life was an easy one, let us look at the Law of Manu once more.

Enemies of the Brahmic system declare that Brahmins created the dharma sastras for their own benefit, but a quick glance at the Law of Manu shows this to be unlikely, since the Law imposes upon them stringent rules. Buddha himself does not condemn them and usually just mentioned in his criticisms, “SOME ascetics and Brahmins”. That is because when he lived, many of the Brahmins had moved outside the Law in their practices while continuing to flaunt their status.

The Brahmins had to be proficient in all the arts and all branches of learning, but could only teach them and could not take up any for their livelihood except in extreme conditions, which they had to give up as soon as they could.

There are Brahmins today who are blameless, who have preserved the dharma sastras and have bound themselves to vigorous discipline.

Since they were the teachers, preachers and priests, they had to be extremely knowledgeable in sacred Vedic knowledge and had to  exemplify ideal behavior. Kindness, gentleness and understanding was expected of them.

To get an idea of what a Brahmin was originally really like before the system started to decay, let us look at a few of the rules set for one branch of them by the writer of the Law of Manu.

Chapter 4    Ordinances for a Snataka Brahmin

       14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.

       15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).

       16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.

       17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims.

       18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.

       29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.

       35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.

       60. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain.

       61. Let him not dwell in a country where the rulers are Sudras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.

       62. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning.

       63. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not eat food (placed) in his lap; let him not show (idle) curiosity.

       64. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let him make uncouth noises, though he be in a passion.

       84. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.

       154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them.

       155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law.

       158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks.

       161. When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid the opposite.

       171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness; for he will see the speedy overthrow of unrighteous, wicked men.

       175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control.

       176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men.

       177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it.

       180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels.

       181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the following worlds.

       186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished.

       187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger.

       190. A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water.

       195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat.

       196. That Brahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron.

       203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or springs.

       207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot,

       226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards.

       227. Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.)

       228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt).

       233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter.

       236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let him not speak ill of Brahmanas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it.

       237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmanas, and (the reward of) a gift by boasting.

       238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill.

       242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse.

       245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sudra.

       246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss.

       255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self.

       259. Thus have been declared the means by which a Brahmana householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy.

       260. A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman's world.

An easy life? Not exactly. It is true that they earned certain privileges. They were regarded as the highest class and at the time of the Law were generally respected by all, to the extent that they were treated almost like gods by commoners and kings alike.

You will recall that after Buddha’s birth, six Brahmic priests were called by the king to inspect the child and predict what future he might have.

They were given special gifts, dana, and dakshina and were free from oppression and immune from capital punishment. It was considered to be the gravest of sins  to kill a Brahmin. Only a priest could partake of the sacrificial Soma and eat the remains of the sacrifices, for no one else was regarded holy enough to eat the divine leftovers.

Gradually their reputation fell as too many began interpreting laws to their own advantage and because of the unassailable social and moral authority of the Law of Manu, they were unchecked.

The Shatapatha Brahmana declares that there are two kinds of divinities: Gods and Brahmins who have learnt the Vedas.

The Kshatriya

Buddha was of the Kshatriya class. He was brought up in that style and respected the Brahmins and the law.

To understand the ambit in which Buddha lived before he left that life, let us look at how the Warrior caste had developed from the age of the Vedas and see what the Law of Manu, which more or less prevailed, said about the Kshatriva.

The process that led to the generation of a privileged Brahmin caste had its equivalence in the formation of the Kshatriya caste. The Kshatriya caste developed due to the gradual establishment of a monopoly on military training and the art of warfare by a section of the people of the originally casteless Vedic tribes. 

It was difficult in early Vedic times, for there was there was a continual struggle to maintain food at the  level required. The power of production was not great so there was little accumulation of wealth. The collective effort maintained the “status quo”. This was a common tribal problem, so there was no point in trying to grab the supplies and wealth of other tribal groups. The labour of captives could barely sustain them so captives were not acceptable. This accounts for the tendency to slaughter all the enemy. It was probably less a hateful act than a practical one and, since human life was not revered, it would have been perfectly acceptable behavior on the part of the warriors.

That many tribes were better prepared to survive than others accounts for the attacks made upon them by non-Aryans and the fighting that took place among them. The more they fought, the more they gained in supplies and wealth and so they came out of the wilderness into a privileged state due to the force of the warrior, aided naturally by the Gods, who responded to the supplications of the priests.

Established relations in the Law between Brahmins and Kshatriyas

   135. Know that a Brahmana of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmana is the father.

       136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones).

       137. Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that man is worthy of honour among them; and (so is) also a Sudra who has entered the tenth (decade of his life).

The first extract from the Law that we examine here, shows the relationship set between Brahmin and Kshatriya. There are degrees of knowledge in five areas, and all benefit from them except the Sudra, who is not even allowed to hear the Vedas or Vedantas and can only become worthy (at least in theory) if he can get to survive until he is one hundred. What a happy birthday that must be.

Chapter 9      Brahmin Kshatriya Conflict

       319. Thus, though Brahmanas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity.

       320. When the Kshatriyas become in any way overbearing towards the Brahmanas, the Brahmanas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmanas.

       321. Fire sprang from water, Kshatriyas from Brahmanas, iron from stone; the all- penetrating force of those (three) has no effect on that whence they were produced.

       322. Kshatriyas prosper not without Brahmanas, Brahmanas prosper not without Kshatriyas; Brahmanas and Kshatriyas, being closely united, prosper in this (world) and in the next.

       323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Brahmanas, make over his kingdom to his son, and then seek death in battle.

       324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people.

       325. Thus the eternal law concerning the duties of a king has been fully declared;

Lest we see this original Brahmin in the way he is now portrayed as a rigid manipulator for his own benefit, let us look at these words. 

Chapter 7        Compassion

 161. Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining heaven.

       162. A Brahmana should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar.

       163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.

But there were equally stringent rules set upon the warrior by the  Law in peace and in war. He must always, even under stress, conduct himself with correct speech and must be humble. His duty is to defend the people and the priests and therefore he is responsible for building fortified towns, which, of course gives him the privilege of a palace.

Chapter 7   Settlement

       69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood.

       70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort.

       71. Let him make every effort to secure a hill-fort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities.

       72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively.

       73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can) not injure a king who has taken refuge in his fort.

       74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten thousand; hence it is prescribed (in the Sastras that a king will posses) a fortress.

       75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmanas, with artisans, with engines, with fodder, and with water.

       76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with whitewash), supplied with water and trees.

       77. Inhabiting that, let him wed a consort of equal caste (varna), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities.

       78. Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required.

Strangely enough, after seeing the slaughters in the Vedas, we now, at the time of the law of Manu, approach what we may call civilized” warfare”.

Chapter 7

       87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas.

       88. Not to turn back in battle, to protect the people, to honour the Brahmanas, is the best means for a king to secure happiness.

       89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven.

       90. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire.

       91. Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says 'I am thine;'

       92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe);

       93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors).

       94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be);

       95. And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes.

       96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and valueless metals belong to him who takes them (singly) conquering (the possessor).

Then there is the difficult job of justice which the warrior kings must dispense. Not an easy job, as you will see, when the correct words are really Punishment and Justice.

Chapter 9        Justice

   17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders' obedience to the law.

       18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punishment (to be identical with) the law.

       19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything.

       20. If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would roast the weaker, like fish on a spit;

       21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would not remain with any one, the lower ones would (usurp the place of) the higher ones.

       22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes).

       23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

       24. All castes (varna) would be corrupted (by intermixture), all barriers would be broken through, and all men would rage (against each other) in consequence of mistakes with respect to punishment.

       25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well.

       26. They declare that king to be a just inflictor of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth.

       27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts).

Then of course there are the Brahmins who must be attended to, quite lavishly it seems, for their knowledge and work.

       79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order to acquire merit, he shall give to Brahmanas enjoyments and wealth.

       80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men.

       81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business.

       82. Let him honour those Brahmanas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahmanas is declared to be an imperishable treasure for kings.

       83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmanas.

       84. The offering made through the mouth of a Brahmana, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras.

       85. A gift to one who is not a Brahmana (yields) the ordinary (karmic reward) to one who calls himself a Brahmana, a double (karmic reward); a gift to a well-read Brahmana, a hundred- thousandfold (karmic reward); (a gift) to one who knows the Veda and the Angas (the sublime reward Vedaparaga,) without end.

       86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world.

But it was acknowledged that caste alone was not the most important factor. It was knowledge which was important. It is this same theme which is treated by Buddha when he too says that robes and apparent learning do not make a master worthy or learned in the dharma.  So here we see that white hair, wealth, and influence in the face of the law do not make either warrior or priest venerable.

Chapter 9     Child and Father

   153. 'For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said "child" to an ignorant man, and "father" to a teacher of the Veda.'

       154. Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen (comes greatness). The sages have made this law, 'He who has learnt the Veda together with the Angas (Anukana) is (considered) great by us.'

       155. The seniority of Brahmanas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sudras alone from age.

       156. A man is not therefore (considered) venerable because his head is grey; him who, though young, has learned the Veda, the gods consider to be venerable.

The Vaisya

Chapter 9        Duty

     325 … Know that the following rules apply in (due) order to the duties of Vaisyas and Sudras.

326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.

       327. For when the Lord of creatures (Pragapati) created cattle, he made them over to the Vaisya; to the Brahmana, and to the king he entrusted all created beings.

       328. A Vaisya must never (conceive this) wish, I will not keep cattle; and if a Vaisya is willing (to keep them), they must never be kept by (men of) other (castes).

       329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments.

       330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights.

       331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle.

       332. He must be acquainted with the (proper), wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale.

       333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings.

Sudras

Chapter 9      Servitude

       334. But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Sudra, which leads to beatitude.

       335. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmanas, attains (in his next life) a higher caste.

       336. The excellent law for the conduct of the (four) castes (varna), (when they are) not in distress, has been thus promulgated; now hear in order their (several duties) in times of distress.

The Law tries to be complete, for the creatures under its power are frail and human, and it allows that there may be attenuating circumstances, therefore we see in Chapter 10 that the law is prepared to make exceptions.

Chapter 10     Falling in Distress

       95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters.

       96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall deprive of his property and banish.

       97. It is better (to discharge) one's own (appointed) duty incompletely than to perform completely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own.

       98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sudra's mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so).

       99. But a Sudra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may maintain himself by handicrafts.

       100. (Let him follow) those mechanical occupations and those various practical arts by following which the twice-born are (best) served.

       101. A Brahmana who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act in the following manner.

       102. A Brahmana who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied.

       103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmanas (in distress) commit not sin; for they (are as pure) as fire and water.

       104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud.

Finally, in chapter 12, we see what will be the final retribution. But here, although in the beginning the responsibility for the creation of the stained mind is that of the Supreme, man is responsible for how it turns out, for his mind is able to choose between the merit and demerit which the Supreme also provides.

Chapter 12  Good or Evil Results by Action are Caused

       1. 'O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.'

       2. To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, 'Hear the decision concerning this whole connection with actions.'

       3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest.

       4. Know that the mind is the instigator here below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads.

       5. Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action.

       6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.

       7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily action.

       8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body.

       9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste.

       10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda), the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed.

       11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success.

       12. Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but him who does the acts, the wise name the Bhutatman (the Self consisting of the elements).

Let us then look at these actions, listed in the Law, which spring from the mind, from speech, and from the body, that produce either good or evil results. By action are caused the (various) conditions of men, the highest, the middling, and the lowest. Let us then also compare each with the ten precepts which Buddha put forward.

“Injuring (creatures) without the sanction of the law.”

"Abandoning the taking of life, the ascetic Gotama dwells refraining from taking life, without stick or sword, scrupulous, compassionate, concerned for the welfare of all living beings.

“Taking what has not been given.”

"Abandoning the taking of what is not given, the ascetic Gotama dwells refraining from taking what is not given, living purely, accepting what is given, awaiting what is given, without stealing. Thus the ordinary man would praise the Tathagata."  

 “Holding criminal intercourse with another man's wife.”

“Abandoning un-chastity, aloof from the village-practice of sex.” 

These three are, by the Law of Manu, declared to be the worst evil actions. They appear as the first three Buddhist precepts. But there is more.

“Abusing others in speech, untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.”

"Abandoning false speech, the ascetic Gotama dwells refraining from false speech, a truth-speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world. Abandoning malicious speech, he does not repeat there what he has heard here to the detriment of these, or repeat here what he has heard there to the detriment of those. Thus he is a reconciler of those at variance and one who encourages those united, rejoicing in peace, loving it, delighting in it, one who speaks up for peace.  Abandoning harsh speech, he refrains from it.  He speaks whatever is blameless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing and attractive to the multitude.  Abandoning idle chatter, he speaks at the right time, what is correct and to the point, of Dhamma and discipline.  He is a speaker whose words are to be treasured, seasonable, reasoned, well defined and connected with the goal..”

 Notice that there are also four kinds of incorrect speech mentioned in this precept.

In addition the Law three kinds of evil mental actions are listed.

1.  Coveting the property of others,

2.  Thinking in one's heart of what is undesirable

3.   Adherence to false (doctrines).

Are these not identical with the Buddhist Right Intentions, Right Attitudes and Right Views of the eightfold path?

 (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body.

In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste.

The Law is very specific, however, about the consequences. Body sins lead to virtual annihilation in a rebirth as an inanimate object, speech has its consequence in rebirth as an animal and mind sins have, according to how one views the situation, in the least painful consequence, rebirth as one of the lowest caste.

Here we have presented a picture one of the three environments in which Buddha developed his path and his awakening, in his environment as a Kshatriya Prince with the learning and ceremonies of the Brahmins who were at his beck and call, surrounding him. His task was to learn the rules and to know the Vedas and Vedanta. This he did without question.

We shall look at his second environment in the next lesson, but before we move to that lesson let us make one more point.

Jesus the Nazarene said in a given situation, “let he who is without sin throw the first stone.” Who among you is prepared to throw the first stone at the Brahmins.?

Do not executives have privileges of parking? Are legislators and judges treated in the same way as other men? Are stars of sport and cinema not idolized?  Does not the “rose colored press” create and pay the famous? Criticise any man in his presence and there is no fine, but what happens if you criticize a judge? Are there not diplomatic passports and privileges in customs?

Drop down a level.  Can you personally throw the first stone?

If you have a friend who is selling tickets to a rock concert, would you not perhaps get a ticket free?  At school are not the brightest in the class favored? When there is a crime, who is first suspected? We could go on and on.

This leads us then to compound questions for this lesson.

EXERCISE 7

Imagine that you were a Brahmin at this time. With your present mind and attitudes, customs and beliefs, if you lived at that time, what would you truthfully do as a Brahmin in relation to the rules that have been presented here? 

Second, if you were of the Warrior caste and lived in the luxury of that position, would you accept that position or change it? In each case what would you add to the rules presented here and what would you take away?

Two half pages should be sufficient.

When you have finished, then ask yourself an important question and think well about it. Why is it that Buddha, a Bodhisattva as is stated in sacred texts, did not revolt against the treatment of the Sudras, yet, once having visually seen the existence of illness, old age, and death found it imperative to leave the palace and his warrior privileges? Perhaps we will see the answer in a later lesson.

There is no correct answer. There are only answers that reflect your personal understanding. Thus your own answer is part of your own learning process.