Buddhist View On

Caste System

Ven. Soeurng Vutthy

M.A. B.Dh. (CAM.116)

Department of Suttanta, Faculty of Pariyatti

International Theravda Buddhist Missionary University

Table of Contents

Pages

Abstract ........................................................................................... i

Abbreviation ................................................................................... iii

Acknowledgement ......................................................................... iv

Introduction .................................................................................... vi

Chapter I: Historical background of caste

1.1 Definitions of caste and explanation ................................................. 1

1.2 The origin of caste from social aspects ............................................. 4

1.3 The origin of caste from religious aspects ....................................... 7

1.4 The restricted rules of castes and its blind belief .............................. 10

1.5 Dilemma of caste system in the changing world ............................. 16

Chapter II: The exposition of four broad social classes

2.1 Khattiya- the royal caste .................................................................. 28

2.2 Brahmaa- the Brahmin caste .......................................................... 33

2.3 Vessa- the merchant caste ................................................................. 40

2.4 Sudda- the labour caste ..................................................................... 41

2.5 Castes, their roles and duties ............................................................. 42

Chapter III: the problems of castes in human society

3.1 caste and inequality ......................................................................... 55

3.2 caste system, religious conflict, conversion and social reformers .. 63

3.3 Buddhism and equality in human society ....................................... 69

3.4 Caste system, conversion and missionary from Buddhist view ...... 77

3.5 Buddhist rationalistic views about caste system ............................. 83

Chapter IV: Buddhist attitude towards castes

4.1 The condemnation of Buddha to caste and service of slaves ........... 86

4.2 Caste, virtue and human dignity ...................................................... 92

4.3 Caste, knowledge and moral conducts ............................................. 96

4.4 A dispute of caste based on birth and lineage .................................. 103

4.5 Caste and Buddhist-kammic theory ................................................. 109

Chapter V: Buddhist approaches to solve caste problem

5.1 Castes and the Order ......................................................................... 121

5.2 The Buddha-dhammas is for people from all walks of life ............... 130

5.3 Purification in Buddhism is for all castes ......................................... 134

5.4 Castes and emancipation of oneself from suffering .......................... 143

5.5 Truth is open to attainment by all castes alike equal in degree ........ 148

Conclusion ...................................................................................... 157

Endnotes .......................................................................................... 161

Bibliography ................................................................................... 168

i

Abstract

The Buddha appear in the world is not only for the benefit of Buddhists, but also for

all mankind without discrimination of nation, race, colour, creeds, any social

condition or castes whether one is born of rich or poor family. He has compassion

towards all living beings. He said all lives are worth to be maintained. He was born in

royal family, but he never introduces his lineage and power into his teachings. The

ordination and purification in his dispensation is for all castes. Buddhism plays the

essential role in society from the ancient time up to the modern epoch of the twenty

first century and it will stand for important role forever. Throughout history,

Buddhism ever stands for the development of global peace, love and harmony in the

name of human dignity, and the way to emancipation in Buddhism is open to all

people from all walks of life. As ordinary persons born into this world must have

suffering no matter where in the world they live. Suffering is non-sectarian or non-

caste. It is not proper to say that this suffering monopolistically belong to Buddhists,

Brahmins or Hindu, Muslims and Christians or people of any nation.

Buddhism is one of religions of freedom and social justice in which it gives everyone

the opportunity to liberate from the suffering by following the right method, viz. the

eightfold noble path as taught by Lord Buddha.

There is no caste restriction in Buddhism. Caste system is just an artificial

barrier erected by society in terms of superior or inferior, noble or ignoble. The

Buddha said one is inferior or superior not by birth but by his own action. The

Buddha Dhamma is universal laws opening to one and all to study and practice to get

liberation. It gives special privilege, equality and justice to human in society to

achieve ones aims based on individual effort.

ii

Buddhism encourages all men to have education and spiritual development to

obtain wisdom and positive mental attitude for the well-being of their day to day

lives. It also gives uniquely right value to humanity through knowledge and moral

conduct, but not through birth, clan or any caste system. As the Buddha said one who

is endowed with knowledge and moral conduct is the highest among men and gods.

According to Buddha to say that one superior or inferior because of birth is just empty

sound which brings no benignity and prosperity to human society at all.

The Buddha welcomes people from all castes to enter into the Order (sagha

community) in his Ssan either men or women according to their wish and

willingness, but except for some persons of disability are not allowed to be ordained.

Anyhow, through the Four Noble truths, the door of Nibbna is open to all. The

Middle way (Majjhima Paipad) is allowed to tread on without mentioning caste

names and by following the very way objectively we can gain knowledge and

spiritual attainment in our hearts. The aim of life is to free from suffering and get

happiness. Therefore, we all should walk on the Middle way to get it. It is easy but

just practise.

iii

List of Abbreviation

A. Aguttara Nikya

D. Dgha Nikya

Dh. Dhammapada

DhA. Dhammapada Ahakath

Dpp. Dictionary of Pi Proper Names

J. Jtaka

Mil. Milinda Pah

Mn. Majjhima Nikya

Ps. Paisambhid Magga

Sn. Sutta Nipta

S. Sayutta Nikya

Ud. Uddna

iv

Acknowledgement

I am very glad to come to study Buddhism in the Union of Myanmar. So, firstly I

would like to express my special thanks to Myanmar government for establishing

International Theravada Buddhist Missionary University to propagate Buddhism and

support vigorously.

Secondly ,I would like to express my thank to rector, pro-rector and all

professors and teachers in all generations who teach at the International Theravda

Buddhist Missionary University, Yangon, Myanmar and have instructed and guided

me the right way in accordance with the teaching of the Buddha.

Actually, when I come to study here I have new experience in my life. I have

found that Buddhism in Myanmar is strongly flourished throughout the country and

has many great Buddhist scholars who are expert in both Gandhadhura and Vipassan

dhura or pariyatti and paipatti. Moreover, when I study at International Theravada

Buddhist Missionary University I have gained more knowledge from teachers and

professors. I not study pariyatti but also have chance to practise meditation at this

University on every Thursday for two hours to mix theoretical knowledge of

vipassan together with practical knowledge. Besides this, I have opportunity to

practise meditation during vacation at some meditation centres as well. These open

my new eyes to see things as they really are. That is the most interesting thing I have

ever met in my country. I am really impressed by mindfulness meditation method. I

think that to apply constant mindfulness in daily life. is the best way to overcome

covetousness, sorrow, lamentation, to overcome pain and grief. I believe that it is the

effective method as taught by the Buddha in Satipahna sutta. A part from study and

v

practise Buddhism, I also like social work, especially engaged in teaching to share

knowledge with others on behalf of Buddhism.

Therefore, thirdly, I also would like to express my gratitude to all male and

female teachers, especially to rector Sayadaw, Dr. Nandamlabhivasa, pro-rector

Sayadaw, Dr. U Kumra, Sayadaw, Dr. U Adicca and the late Sayadaw U Kosala, Dr.

U Hla Myint and Dr. Mehm Tin Mon, B. Sc (Ygn), MSc., Ph.D. (Illinois, USA).

Professor, Mahsaddhama Jotikadhaja, all of whom tirelessly and compassionately

impart Dhamma-knowledge to me as well as all students.

Fourthly, I express my thanks to Dr. Myint kyi, and Dr. Myint Myint Aye,

M.A., Ph.D. (LEIZIG), and professor, Department of Religion of ITBM University,

who has taught me research methodology. Without her guiding, it is difficult for me to

know how to write properly the term paper and thesis.

Fifthly, I would like to express my thanks to all staffs and workers of

I.T.B.M.U who work hard to accomplish the job for the purpose of protection,

promotion and propagation of Buddha-dhamma.

Finally, through the achievement of this wholesome work in writing thesis, I

respectably would like to share merits equally with all of you as in above description,

who have joined hand together to teach, support and work for our beloved Ssan.

vi

Introduction

The Middle Country of India in which the Buddha lived and taught in the fifth century

B.C. teemed with a luxuriant variety of religious and philosophical beliefs propagated

by teachers equally varied in their ways of life. The main division was into the

Brahmins and non-Brahminic ascetics, the samaas or recluses. The Brahmins were

the hereditary priesthood of India, the custodians of the ancient orthodoxy. They

accepted the authority of the Vedas, which they studied, chanted at countless rituals,

sacrifices, and ceremonies, and turned to as the source of their philosophical

speculations. Thus they are characterized in the suttas as traditionalists, who teach

their doctrine on the basis of oral tradition. The pal Canon generally depicts them as

living a comfortably settled life, as marrying and begetting progeny, and in some

cases as enjoying some royal patronage. The more learned among them and gathered

accompany of studentsall necessarily of Brahmin birthto whom they taught the

Vedic hymns. The Samaas, on the other hand, did not accept the authority of the

Vedas, for which reason from the perspective of Brahmins they stood in the ranks of

heterodoxy. They were usually celibate, lived a life of mendicancy, and acquired their

status by voluntary renunciation rather than by birth. The Samaas roamed the Indian

countryside sometimes in company, sometimes as solitaries, preaching their doctrines

to the populace, debating with other ascetic, engaging in their spiritual practices,

which often involved severe austerities. Some teachers in the samaa camp taught

entirely on the basis reasoning and speculation, while other taught on the basis of their

experiences in meditation. The Buddha placed himself among the later, as one who

teaches a Dhamma that he has directly known for himself.

vii

The Buddhas encounters with Brahmins were usually friendly, their

conversation marked by courtesy and mutual regard. Several suttas in the Majjhima

Nikya concern the Brahmins claim to superiority over those in other social classes.

In the Buddhas age the caste system was only beginning to take shape in northeast

India and had not yet spawned the countless subdivisions and rigid regulations that

were to manacle Indian society through the centuries. Society was divided into broad

social classes: the Brahmins, who performed the priestly functions; the khattiyas, the

nobles, warriors, and administrators; the vessas, the merchants and agriculturalists;

and the suddas, the menials and serfs. From Pal suttas it appears that Brahmins, while

vested with authority in religious matters, had not yet risen to the position of

unchangeable hegemony they were to gain after the promulgation of the Law of

Manu. They had, however, already embarked on their drive for domination and did so

by propagating the thesis that Brahmins are highest caste, the fairest caste, and the

divinely blessed offspring of Brahma who are alone capable of purification. Anxiety

that this claim of the Brahmins might actually be true seems to have spread among the

royalty, who must have been fearful of the threat it posed to their own power.

Contrary to certain popular notions, the Buddha did not explicitly repudiate

the class divisions of Indian society or appeal for the abolition of this social system.

Within the sagha, however, all castes distinction, were abrogated from the moment

of ordination. Thus people from any of the four castes who went forth under the

Buddha renounced their class titles and prerogatives and instead became known

simply as disciples of the Sakyan son. Whenever the Buddha or his disciples were

confronted with the Brahmins claim to superiority, they argued vigorously against

them, maintaining that all such claims were groundless. Purification, they contended,

viii

was the result of conduct, not of birth, and was thus accessible to those of all four

castes.

The Buddha even the term Brahmin of its hereditary accretions, and hearkening

back to its original connotation of holy man, he defined the true Brahmin as the

Arahant. Those among the Brahmins who were not yet hampered by class prejudice

responded appreciatively to the Buddhas teaching. Some of the most eminent

Brahmins of the time, in whom, there still burned the ancient Vedic yearning for light,

knowledge, and truth, recognized in the Buddha the All-Enlightened One for whom

they longed and declared themselves his disciples. Several even renounced their class

privileges and with their retinues entered the Sagha.1

When deeply observing, it is seen that caste system has been adopted not only

in the Buddhas life time in India, but also in some other countries of the modern time

today. This is the nature of human beings whose minds are firmly rooted in such

ideas in which everybody want to be superior to others when they were born into this

world. It is really difficult to get rid of such things in their min for not doing so, even

our Lord Buddha.

The adoption of caste system brings about many problems and obstacles to

material and spiritual developments of humankind in society and the whole world as

well. Throughout historical background in Buddhism, the Buddha never praises any

one of the castes that it is superior to one another. Buddhism takes important role in

development of human world without discrimination of caste.

By seeing the obviously current events of the modern age in this way, it must be

important and useful to write the thesis pertinent to caste system. Even though this

thesis is entitled, Buddhist View On Caste System, it is still used various views of

other scholars who are Buddhists and non-Buddhists in both the East and west rather

ix

than using Buddhists view alone. However, this thesis is written mainly based on the

fundamental principles of teachings of the Buddha. Despite caste system exists in

other countries in many parts of the world, an attempt of writing emphasizes strongly

on castes in India.

To use others view comparing with Buddhist view in this writing is like

putting more ingredients into a soup to make its taste more delicious than usual.

Researcher, therefore, would like to ask for forgiveness in advanced from supervisor,

internal examiners and external examiners for if there is any errors unintentionally in

writing this thesis. Concerning the main topic of this thesis, the chapters are divided

into five chapters: The first chapter explains about the historical background of caste.

The second chapter deals with the four broad social classes. The third chapter shows

the problems of castes. The fourth chapter investigates Buddhist attitude towards

castes and the fifth chapter points out proper approaches to solve caste problems. The

sub-chapters are systematically arranged under each chapter and especially their

meanings corresponding to the main ones.

In this thesis, the synonyms of Pli and Sanskrit languages are used both

especially the terms related to caste, namely, kattiya in Pli and kshatriya in Sanskrit,

vessa in Pli or vaisya in Sanskrit ,sudda in Pli and sudra in Sanskrit. These words

are synonymously used to mean equally to one another for maintaining and enhancing

the ancient languages which are important and beneficial for Buddhism in all

generations. Also, some scholars prefer to use Pli to Sanskrit and vice versa.

Therefore, to use Pli and Sanskrit terms in writing this thesis is to serve both

purposes.

Chapter I: Historical background of caste

Every thing occurred in this world must have its cause or its historical background, in

the same way caste system has.

1.1 Definitions of caste

The word caste or social class in pi means vaa and Sanskrit vara in

which is generally referred to birth or colour of mankind. It is also defined into

various meanings according to etymology of certain languages that has equal

meanings to it.

In Khmer Dictionary by supreme patriarch Chuon Nath page 1155, the word

vaa is translated into many meanings and when using as compound nouns it

consists of meaning quite different from the original one. But it is also used to mean

colour, complexion, light, ray, sex, class or lineage of human.2

According to Encyclopedia of Religion and Ethics page 234, the word caste is

not of Indian origin. It derived from the Portuguese casta, which means breed,

race, or class. The word in common use amongst the Hindu themselves is jt or

jti, which means birth or descent. Owing to the confusion which often exists in

the popular mind between a caste and its traditional occupation, it is not always easy

to say whether a given term really indicate a caste, i.e. a separate social group, or is

simply a designation applicable to all persons following some particular occupation. It

may perhaps be defined as an endogamous group, or collection of such groups,

bearing a common name, having the same traditional occupation, claiming descent

from the same source, and commonly regarded as forming a single homogeneous

community.3

2

According to Websters New International Dictionary of the English

language, page 418 caste is defined as race, lineage, unmixed race, pure, chaste,

etc., It also means a race, stock, or breed of men or animal. The other meaning is one

of the hereditary classes into which the society of India is divided. The caste system is

fundamental in Hinduism, referring to, for its origin at least, to the time of the Aryan

invasion of India. Orthodox Hinduism ascribes to the invaders for castes: the

Brahmana, or priestly; kshatriya, warrior or kingly; the vaisya, mercantile and

agricultural; the Sudra, mainly artisan and labouring. The first three of these are

known as the twice-born castes. Their token is the sacred thread; they are considered

as the original Ariyan castes, and they have religious rites and privileges denied to the

sudra, mainly composed of the conquered natives. Gradually a vast number of castes

have been formed; as, on the basis of the occupation of the persons forming them; by

the conversion of foreign tribes to Hinduism, the whole tribe forming a distinct caste;

by religious sectarianism; by intermarriage and crossbreeding; by migration, etc. all

castes are theoretically classified according to the original scheme of the four and

intermarriage and social intercourse, in so far as these exist, are subject to rigid

restrictions. Many of the religious reforms of India have started as protests against

caste restrictions, yet even among the Indian Mohammed class distinctions similar to

the caste system are maintained. The native name for caste, vara signifies

colour, and system seem to have originated in the endeavour of the light hued

Aryans to preserve their racial purity.4

But according to Websters Encyclopedic Unabriged Dictionary of the English

Language page 323 caste is known in the following: a) an endogamous and hereditary

social group limited to person of the same rank, occupation, economic position, etc..;

3

and having more distinguishing it from other such groups. b) Any rigid system of

social distinction.

Any of the social divisions into which Hindu society is traditionally divided,

each having its own privileges and limitations, transferred by inheritance from one

generation to the next. Any class or group of society sharing common cultural

features: low caste; high caste.5

In the Concise Universal Encyclopedia (Vol.2), page 370, social system under which

every Hindu is deemed to be born into an endogamous group with a common name

and traditional occupation. These ties are often conjoined with a tradition common

origin and the possession of the same tutelary deity, social status and ceremonial

observances.

Modern Indian caste is the outcome of a gradual social development, one

impelling force of which is the communal as apposed to the individualist element in

the Indian mind. Most existing castes are occupational and many the result of

economic factors.6

According to The New Websters International Encyclopedia, page 201 caste

system is explained as division of society into closed groups, primarily by birth, but

usually also involving religion and occupation. The most caste-bound society today is

that of Hindu India, its caste system, dating from 3000 B.C, was not discouraged until

recently.7

Moreover, Vara (vaa) is a Sanskrit term derived from the root v meaning

"to enclose" or "colour". The term, which also means letter, paint, cover, coat, class

and caste, has been used in various contexts in the Hindu scriptures.

In historical Indic traditions the vara and caste systems are not the same system,

although they are related. Vara and caste systems are believed to have become

4

related to mean the same thing, as caste, after the Vedic period when the puraas and

dharmashastras were written.8

1.2 The origin of the caste from social aspects

In the beginning, it seems the Aryans were very proud of their conquest and fair

complex and were adamant to have any intercourse with the original habitants of

India.

At the time the Aryan society was divided mainly into three groups, i.e.

priests, (Brahmins), warriors (kshatriyas), and farmers and traders (Vaishyas). Later

on as the years rolled by, the intermingling of the Aryans and non-Aryans increased;

the process of give and take commenced with the result that Aryan society absorbed

many beliefs and customs which were prevalent among the Non-Aryans. Aryans

were, however, very shrewd. They christened the Non-Aryans as Shudras and gave

them the low status in the society. Later on to this fourth group of the Vedic society

were added poorer and fallen sections of the Aryans as well. Thus the Vedic period

roughly from 1500 BC to 800 BC not only gave birth to caste-system but it

encouraged untouchability also.9

In the earliest writings of the so-called Aryans, who brought to the India

Sanskrit languages and the religious beliefs of which Hinduism is the development;

we find no trace of caste. When they entered India from the North-west, these

invaders were divided into a number of tribes, each under its own chief. Every

householder was a soldier as well as a husbandman, and even the sacerdotal office

was not hereditary. Later on, as society became more complex, the community was

divided, much in the same way as in ancient Persia, into four classes, viz. Brahmans,

or priests, ksatryas , or warriors, vaisya, or merchants and sudras, or cultivators and

servants, the last-mentioned consisting partly of half-breeds and partly of the black

5

aborigines who had been conquered and brought into servitudes. These classes were

designated vara(colour), and the term jti (caste) was never applied to them. The

distinctions involved by them, or at least by the first three, were neither so well

marked nor so rigid as those of the modern caste system. A ksatriya could become a

Brahman, or a Brahman a ksatriya ; and although a man was supposed to take his first

wife from his own class, there was no binding rule to this effect, while in any case he

was free to a second wife from a lower class. Amongst Hindus, however, these four

classes are regarded as the original caste. In the institutes of Manu a separate origin is

assigned to each, and all the better known castes existing at that time and place of the

compilation of this great work are traced to various kinds of cross-breeding. we have

already seen that most of them owe their origin to function, but that some are racial,

being composed of tribes that have entered the fold of Hinduism , while others are

descended from the adherents of various sects , and others are due to cross-breeding.

This is, however, merely the sources from which the existing castes have been

derived. It is not easy to say what gave rise to the caste system, or why social

distinctions and observances have acquired in India a rigidity to which there no

parallel anywhere else in the world.

In the first place, there was the prejudice, common to Aryans and various

aboriginal tribes, against giving the daughter in marriage outside the tribal limits.

There was also, after a time, amongst the Aryans, a strong that it was desirable , so far

as possible, to avoid intermarrying or eating with persons of lower social rank. There

was a still stronger feeling amongst this fair race against any sort of social intercourse

with the despised black aboriginesa feeling which finds its counterpart at the

present day in the attitude of the Boers towards the Kafirs . Some sections of Aryans

came to India with comparatively few women, and these were, perforce, compelled to

6

take wives from amongst the aborigines. The children of such mixed unions held a

lower position than those of pure race, and were, no doubt, divided amongst

themselves, like the quadroons and octoroons of America. The rivalry of amongst

these half-breeds accentuated the already strong sense of racial cleavage. With the

progress of Hinduism, social distinctions based on colour and pride of race were

complicated by further distinctions based on ceremonial practices, such as observance

or non-observance of certain rules of conducts and of certain restrictions in the matter

of food and drink, while some pursuits were regarded as less reputable than others.10

The origin of the caste system as it is today is still obscure. A 2001 genetic study, led

by Michael Bamshad of the University of Utah, found that the genetic affinity of

Indians to Europeans is proportionate to caste rank, the upper castes being most

similar to Europeans, whereas lower castes are more like Asians. The researchers

believe that the Indo-European speakers entered India from the Northwest, admixing

with or displacing the proto-Dravidian speakers. Subsequently they may have

established a caste system and placed themselves primarily in higher castes. The study

concludes that the Indian castes "are most likely to be of proto-Asian origin with West

Eurasian admixture resulting in rank-related and sex-specific differences in the

genetic affinities of castes to Asians and Europeans." Because the Indian samples for

this study were taken from a single geographical area, it remains to be investigated

whether its findings can be safely generalized.

An earlier 1995 study by Joanna L. Mountain of Stanford University had

concluded that there was "no clear separation into three genetically distinct groups

along caste lines", although "an inferred tree revealed some clustering according to

caste affiliation".11

7

A 2002-2003 study by T. Kivisild concluded that the "Indian tribal and caste

populations derive largely from the same genetic heritage of Pleistocene southern and

western Asians and have received limited gene flow from external regions since the

Holocene. A 2006 genetic study by the National Institute of Biological in India,

testing a sample of men from 32 tribal and 45 caste groups, concluded that the Indians

have acquired very few genes from Indo-European speakers.

According to a 2006 study by Ismail Thanseem of Centre for Cellular and

Molecular Biology (India) "the vast majority 98% of the Indian maternal gene pool,

consisting of Indo-European and Dravidian speakers, is genetically more or less

uniform", while the invasions after the late Pleistocene settlement might have been

mostly male-mediated. The study concluded that the "lower caste groups might have

originated with the hierarchical divisions that arose within the tribal groups with the

spread of Neolithic agriculturalists, much earlier than the arrival of Aryan speakers",

and "the Indo-Europeans established themselves as upper castes among this already

developed caste-like class structure within the tribes." The study indicated that the

Indian caste system may have its roots much before the arrival of the Indo-Aryan

immigrants; a rudimentary version of the caste system may have emerged with the

shift towards cultivation and settlements, and the divisions may have become more

well-defined and intensified with the arrival of Indo-Aryan.12

1.3 The origin of castes from religious aspect.

A certain Buddhist scholar said, Caste system is originated from the very religion,

especially the religion which has belief in divine Gods.13

Here one should know that religion creates human beings or human beings

create religion. The Aryans said, four castes were created by their divine gods

8

according to Brahmanism. But actually, the very Aryans were the creator of

Brahmanism.

Therefore, Buddhist theory of the origin of social classes is different from

social aspects or Brahmanism. For the origin of social classes is proved through the

earlier history of tribes who were former inhabitants of India and the Indo-Aryans

who came to invade them and settled to live therein. The origin of social classes by

divine creation was, of course, rejected by the Buddha. This fact was shown by the

Him through his discourses to Brahmins who were proud of their caste and blindly

addicted to the belief in divine gods for their creation and division of mankind into

social classes.

The earlier ideas of the Buddhists on the problem of the origin of social

classes are found in Aggaa sutta of Dgha Nikya. In the sutta two young

Brhmaas, who had become Buddhist monks tell the Buddha that they were being

condemned by their fellow Brhmaas for they had left the the best class, the

genuine children of Brahm, born of his mouth, to join a low class, the descendent

of the Brahms feet.

Thereupon, in order to prove the hollowness of the Brahmans claim to

descend from the Brahms mouth, the Buddha traced the whole history of evolution

in the present kappa (aeon) from the beginning. He explained how after a long, long

period the world is dissolved; the beings are reborn in the world of the gods of

brilliance (bhassara Brahmas). Then the world begins to evolve again. The beings

descended from the world of brilliance are reborn with the same qualities as before.

They are made of mind, self-luminous, traversing the air, continuing in glory. As the

earth emerges out of the water like rice-scum odorous and sweet, the beings taste it

through greed and lose their self-luminosity; their bodies acquire solidity and

9

differences of comeliness. Then appears vegetation, at first of a low and afterwards of

a high order, and ultimately the huskless self-ripening rice makes it appearance. The

beings feast upon it and acquire greater solidity in their bodies. The differences of sex

arise with resulting passion among men and the women. The beings filled with lust

build households and begin to store rice and thus create the institution of private

property.

As this leads to the disappearance of the self-ripening rice, the beings gather

together and decide to divide and demarcate their rice-fields. Gradually, the four evils

of theft, censure lying and violence come to be known. Thereupon the beings decide

to select a person who should be wrathful when indignation is right, who should

censure that which should rightly be censured and should banish him who deserves to

be banished, and they agree to give him in return a portion of their rice. They select

the most handsome and able person among themselves. He is called by three standing

phrases of Mahsamata, (one who is chosen by the multitude), khattitya

(Kshatriya), (one who is lord of the fields), and rj (one who gratifies the others in

accordance with the dhamma). This becomes the signal for the division of social

classes. The election of Mahsamata was the origin of the class (madala) of

khattiyas.

Again, as certain beings distressed at the sins of men retired to forest of

meditate while others lived in the outskirts of villages and towns, making book, they

were known by the standing phrase, brhmaas (those who put away evil), jhyaka

(those who meditate) and ajjhyakas (those who teach the Vedas): this was the

origin of the class (madala) of brhmaas.

Others who adopted the married state and became proficient in the trades were

known by the standing phrase of Vessas, and this is the origin of the class of Vessas.

10

Still others living by hunting and such low craft were called Suddas. Again as men of

the above classes misprizing their own duties (dhammas) left their homes for the

homeless life, they were known as recluses.

Explaining the origin of each of these of these classes, the Master adds at the

end the refrains, their origin was from those very beings and no others, like unto

themselves and not unlike, and it took place according to the dharma and not

according to its reverse. Finally, the Master says that whoever among these four

classes as a monk has destroyed all moral taint and has attained perfect knowledge is

declared to be the chief of men in virtue of dharma: for Dhamma is deemed as the

highest by men both in this world and the next.14

Concerning the origin of the social classes a Buddhist writer wrote that the

Buddha did not reject the notion of the caste system. He merely gave a new twist to it.

As noted above, in the Aggaa sutta he rejects the divine origin theory of the caste

system and instead ties it up with the evolutionary process. In this sutta, he opines that

all castes arose because of laziness and greed of men. This is really reasonable and

reliable source because in Aggaa sutta shows us that the beings that descended

from the world of gods of brilliance whose merits were exhausted and came to human

world at first they are pure with the same qualities. But later on because of their

corrupted mind through the four eatable things that appeared on earth, indolence,

greed and evil deeds arose in their community, the ideas of castes also arose among

them from that time onward one by one gradually, and the caste discrimination

become stronger and stronger. There are also strict rules between the castes as well.

1.4 The restricted rules of caste and blind belief

According to Brahman or Hindu tradition, in each caste there are rules to be observed.

The marriage is arranged only within their respective castes, for example, the khattiya

11

is married with khattiya, brahmaa with brahmaa, and the other lower castes are not

allowed to marry the higher ones at all.

Brahmins neither eat food together with the other castes nor the food of the

low caste. But if it happened to eat, they feel remorseful like they had committed

wicked deed and disgraced their birth, clan and family. In Satadhamma jtaka,15 this

relevant fact.

The Bodhisatta was as the son of a man of the lowest caste. When he grew up,

he took the road for some purpose, taking for his provision some rice grains in a

basket. At that time there was a young fellow in Benares, named Satadhamma. He

was a son of magnificent, a northern Brahmin. He also took the road for some

purpose, but neither rice grains nor basket had he. The two met upon the high way.

Said the young Brahmin to the other, What caste are you of? He replied, Of the

lowest. And what are you? Oh, I am a northern Brahmin. All right, let us journey

together; and so together they far along. Breakfast time came. The Bodhisatta sat

down where there was some nice water, and washed his hands, and opened his basket.

Will you have some? said he. Tut, tut, says the other, I want none, you low

fellow. All right, says the Bodhisatta. Careful to waste none, he put as much as he

wanted in a leaf apart from the rest, fastened his basket, and ate. Then he took a drink

of water, washed his hands and foot, and picked up the rest of his rice and food.

Come along, young Sir, says he, and they started off again on their journey.

All day they tramped along; and at evening they both had a bath in some nice

water. When they came out, the Bodhisatta sat down in a nice place, undid his parcel,

and began to eat. This time he did not offer the other a share. The young gentleman

was tired with walking all day and hungry to the bottom of his soul; there he stood,

looking on, and thinking, If he offers me any, Ill take it. But the other ate away

12

without a word. This low fellow, thought the young man eats every scrap without a

word. Well, Ill beg a piece, I can throw away the outside, which is defiled, and eat

the rest. And so he did; he ate what was left. As soon as he had eaten, he thought

How I have disgraced my birth, my clan, my family! Why I have eaten the leaving of

the low born churl! Keen indeed was his remorse; he threw up the food, and blood

came with it. What a wicked deed I have done, he wept, all for the sake of trifle!

and he went on in the words of the first stanza: What a trifle! And his leavings!

Given to against his will! And I am a highborn Brahmin! And the stuff has made me

ill!

Thus did the young gentleman make his lamentation; adding, Why did I do

such a wicked thing just for lifes sake? he plunged into the jungle, and never let any

eye see him again, but there he died forlorn.

Moreover, they are on diet for eating food cooked or served by the low castes

and they do not eat even certain food which is touched by them.

If a Brahmin saw any lower caste person such as sudra or candla took water

from any well, he would not go take the water from the well for consuming because

they are afraid of being polluted by the other lower caste. When they go out side

somewhere else they avoid seeing persons in the untouchable castes. If they have seen

them by chance they considered the day on their travelling as an inauspicious day for

them. They were not happy to meet such kind of situation. Some times they even

order their men to beat the untouchable person who they have seen along the way.

In the Mtaga Jtaka of the Vsati-Nipta,16 shows this evidence that during

the reign of King Brahmadatta of Baraas, the Bodhisatta was born into a lowly caste

of Candla and named Mtaga. The daughter of a wealthy man of Baraas was

named Diha magalik because she believed in auspiciousness of pleasant sights.

13

One day she went to a garden to amuse herself with her maids. On the way she saw

Mtaga. who came into the city. Though he kept himself aside as he was of a low

birth, the sight of his person aroused displeasure in Diha magalik, who therefore

returned home thinking that it was not an auspicious day for her. Her followers were

also annoyed. Saying, "Because of you, we will have no fun today," they beat him

until he became unconscious; thereafter they departed. When Mtaga regained

consciousness after a while he said to himself, "These people of Diha magalik

have tortured an innocent man like me." Then he went to the house of Diha

magalik 's father and lay at the entrance with a resolution, "I will not get up until I

win Diha magalik 's hand." This resolution of Mtaga made to humble Diha

magalik's pride.

The story is commented thus: the reason for Mtaga decided to do so because

there is a traditional belief that if any outcaste person lays down at the entrance of any

ones house with the determination to kill himself by either refusing to eat food or not

drinking water or commit suicide by any means, those who has house around counting

from that house to seven houses will all fall prey to become outcaste persons. When

they asked him why he lays there, his reply was, All I want is Diha magalik.

One day passed, then a second, a third, fourth, fifth, and sixth. The resolve of the

Buddha is immovable. Diha magalik's father entice him by giving many

kahapaas (ancient coins), but at that time, Mtaga did not agree with him. So, by

seeing that many rich Brahmin families around Diha magaliks house forced her

father to give him the daughter; therefore on the seven day they brought out the girl

and gave her to him.

Furthermore, some Brahmins do not allow other lower caste persons to step on

even their shadow because they are afraid of being polluted and bring about the

14

impurity to their lives. According to this story Diha magalik believe in

auspiciousness through auspiciousness of pleasant sights in Brahmanism if any day

she sees pleasant sight that will be auspicious day for her. But according to Buddhism

believe that if any person did good deed bodily, verbally and mentally in any day that

very day would be an auspicious day for him. If any person did good deed bodily,

verbally and mentally in any time that very time would be prosperous time for him.

So, in whatever day one does good deed, and then it is good day or good time for him.

Therefore, auspicious day occurred through good deed and for good deed one can do

any day or any time. Similarly, if any one did bad deed bodily, verbally and mentally

in whatever day, then in that very day it would be inauspicious day for him or her.

There is no prosperous time for one who does bad deed. Good or bad generally

depending on the action of man not depends on day, time or place.

One more thing, according to Buddhism, the three canonical texts known as

Tipiakas can be studied and practised by everyone without differentiating of castes if

he exerts his effort to get it. Understanding or wisdom is not a reward dropping from

heaven and given by any Almighty God. It is gained by one who develops desire to

know and practise accordingly. Any one can achieve it if he has willingness to do

that.

However, in Brahmanism, now known as Hinduism, the Brahmins believe that

knowledge (buddhi ), the state (bhva) and happiness (sukha) are created and given by

gods, the Brahmas. It is said these three things can be attained by Brahmaa caste

only; no any other castes are possible.

In the ancient time when any untouchable caste person heard the Vedas recited

by Brahmin and the Brahmin knew about that he was tortured by putting boiling

cooking oil into his mouth because Brahmins believe that Vedas is a sacred text are

15

not to be studied, touched, heard or recited by any low caste man. Actually, in some

points of Vedas lead man to ignorance and wrong view and only ignorant man believe

it.

The belief in such a way is irrational, lack of commonsense and does not give

the values to the human effort. It does not encourage people want to do anything that

actually all human have the potentiality to do everything for the tenets of their lives.

According to this belief if those who do not belong to Brahmin caste, it means they

get nothing even they do something. Of course, if so they will not want to do

anything. They are hopeless and very disappointed and just sleep waiting to get

something given by the gods.

One should understand in a reasonable way that if all eatable things and

everything including knowledge, etc., would be created and given by the divine

beings; therefore, all human beings could not know the ray of science now in this

modern day and all humans intelligences would be useless as well. Mahtma

Ghandh said, Belief is not something that we necessarily need to embrace, but it is

something that we should cultivate in our mind. But further more they should

understand that wrong belief should not be cultivated in even our mind. Wrong belief

leads to wrong view, and wrong view is the root cause of all evil deeds in the world.

Some people after doing evil deed, they pray to gods for forgiveness, while some

others overwhelmed by greed, fear and ignorance like to seek mantra teachers who

know magic to make waist belt to protect them from danger or sometimes they seek

holy water from a person or certain monk who know mantras (magic) to pour that

water on them. They spend a lot of money on such persons. But it is often seen in

societies that even the persons who know mantras and when they commit bad actions

they, too, die of their bad kamma the same as every one. So, they should spend money

16

for education. When they have a lot of money they should support the poor or monks,

nuns to study for their education is better. By doing so, it can bring much merit and

good benefits both to themselves and the whole society.

Moreover, some men are handsome and some women are beautiful. Some are

rich, born of high social class family. So they have conceit and pride of their

handsomeness, beauty, wealth and high lineage. But according to venerable Sayadaw

U. Uttamasara in his book, The Buddhist way of Daily Life, explained about the

nature of impermanence in our lives for us to think that, He is a being which is

impermanent; I am also a being which is impermanent. One day, both of us must die;

we are the corpses-to-be; we both are just alive for a while in this human world. He

is a corpse-to-be; I am also a corpse-to-be, there should not arise anger or conceit

between the two corpses. Each one in each caste is born to die. Therefore, no one

wants caste and corpse. And they should also know the impermanent of the caste and

the corpse-to-be.

1.5 Dilemma of caste system in the changing world

Every thing is changing in this world. Whatever is not truth it is changeable according

to time, place, climate and social condition. Likewise caste system is also subject to

change under the influence of the above conditions from time to time.

Caste prejudice, before the Buddha time, was based on colour and race

between the Aryans and the former inhabitants in India. The Aryans were white-

skinned people and the former inhabitants in India were mostly black-skinned people.

So, the arrival of Aryans in India for earlier time led to the discrimination of the fair

skin and the dark skin between them. At that time, the Aryan people were proud of

their white skin, so they did not want the other groups to mix blood with them in

marriage or family tie. They do not like the dark-skinned people and treat them like

17

servants or even slaves. They think the dark-skinned persons are dirty and ugly. They

hate and ridicule the black-skinned people. Mostly the white-skinned people like to

look down on the dark-skinned people by nature. Therefore, some scholars have a

concept on nature that nature is not only good but also bad, dark, dirty and ugly.

Actually, every one has his or her own beauty: inside beauty and outside

beauty. The outside beauty is the beauty of skin, and inside beauty is knowledge and

moral character. Most people like outside beauty. In this sense, beauty is skin in deep.

It is nothing more than this. Everything has its beauty, but not everyone sees it, said

Confucius.

From Buddhist point of view understand that if anyone is jealous of the

beauty of others and if anyone is proud of his or her own beauty and looks down on

those who are ugly. Such a thing should be avoided. If one does not love someone,

one should not hate or look down on him or her, but instead should show loving-

kindness and compassion is good enough or else the bad effect might have reflection

or reaction on the owner of the doer. There is a Khmer song says, Oh darling! Dont

hate me lest kammic-energy makes me become your husband. Aggaa sutta tells us

clearly that because of their ignorance, conceit and immoral actions those who were

beautiful look down on the ugly and so their beautiful complexion was also vanished.

This is a living example that should be taken into account by every one in this very

life. A person should get rid of pride, conceit and anger. A Chinese philosophy says,

Proud man has no heaven; the envious man has no neighbour; an angry man has not

even himself.17 It is possible to say that because of pride and conceit lead to

discrimination between man and man in society. Through the evolution of long period

of human society, caste system also develops.

18

And so caste system is adopted in many forms through the development of the

world. Caste system before the Buddha time was on colour and race, and later on

in the Buddhas lifetime, caste was based on birth, that is, high-born and low-born.

This fact was shown in those days that many Brahmins were proud of themselves and

claimed to be superior to others by birth. This fact is to be found in many suttas of

Suttanta Piaka or Jtaka stories. There maybe in the Buddhas time, Brahmins (now

called, Hindus), who followers of Brahmanism (Hinduism) were also black skin

because of racial mix up. That was why; caste was focused on birth, not on colour

anymore. On the other hand, in these days some Hindus are also found to have black

skin at many Hindu temples. However, those days when the Brahmins made the

theory of inferiority or superiority based on birth was denied by the Buddha.

Actually, the Buddha was from the Aryan race and born in Sakyas clan that had very

strong caste prejudice racial discrimination, but except for the Buddha himself he did

not have such idea of caste or racial discrimination.

According to Buddha he emphasized that those who were born in high lineage

look down on the low born persons, so their high birth was degraded. Because of love

and respect the Buddha too much, King Pasenadi of Kosala, wishing to marry into the

clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand

of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan

princes replied that they would comply with his request, but instead of a Sakyan

pricess they sent a beautiful girl born of King Mahnma and a slave woman.

King Pasenadi made that girl one of his chief consorts and subsequently she

gave birth to a son. This son was named Viddabha. When the prince was sixteen

years old, he was sent on a visit to King Mahnma and the Sakyan princes. There he

was received with some hospitality but all the Sakyan princes who were younger than

19

Vidudabha had been sent away to a village; so that they would not have to pay

respects to him.

After staying a few days in Kapilavatthu, Viddabha and his company left for

home. Soon after they left, a maid servant was given the task of washing with milk the

place where Vidudabha had sat. As she did so she remarked, This is the place where

that son of a slave woman had sat. At that moment, a member of Viddabhas

entourage who had stayed overheard the remark. She reported to Viddabha that his

mother, vasabh Khattiy, had been the daughter of a slave girl. When Viddabha was

told about the incident, he became wild with rage and declared that one day he would

wipe out the whole clan of the Sakyans.

True to his word, when he became king, he marched on the Sakyan clan and

massacred them all, with the exception of a few who were with Mahnma and some

others. Viddabha killed seventy seven thousand Sakyans and stole eighty thousands

boys and girls. The girls were rude to him, and he ordered their death. Such was the

case of story happened in the Buddhas time concerning extreme caste and racial

prejudices.

Instead, Buddhists believe that he who has no anger, so he has good

complexion. He was born in high family because he respects the elder or moral

person. So no one is high or low because of his birth. No one is high because of

looking down on others, but by his good or bad action make him high or low.

Therefore, we come to know that caste system before was based on colour

and race and in the Buddhas time caste was based on birth all are changed

through the changing world. After the Buddhas time caste system again was seen

based on both race and colour because of the influence of thought in the old day.

For example, Negro, before there were serious discrimination between the Negro race

20

and the white race in Western countries. This discrimination can be said based on

both race and colour because Negro is black-skinned race. Normally they use the

word Negro to humiliate this race. Black-skinned people do not have rights and

privileges like white- skinned people, however, as long as caste system or racial

discrimination still exist, hate and dislike still remain in human mind in this world.

Nelson Mandela struggled against the racial discrimination practiced in South Africa.

Adolf Hitler (1889-1945), as a young boy he was treated badly and heinously by Jews

because of racial discrimination. When growing up and become Germany leader, he

took revenge on them. His ambition was very strong and high which brought about

World War II in1939.

He hoped to conquer the entire world, and for a time dominated most of Europe and much of North Africa. He instituted sterilization and euthanasia measures to enforce his idea of racial purity among German people and caused the slaughter of millions of Jews, Sinti and Roma (Gypsies), Slavic peoples, and many others, all of whom he considered inferior. In 1933 Hitler initiated policies to rid the Aryan race of undesirable elements and eliminate other races that he considered inferior and dangerous to the Germans. First, the government approved marriage loans to the right kind of Germansthose ancestors and appearance measured up to the Nazis standard of Aryan purity. Adolf Hitler preached to the assembled German soldiers and Nazi party faithful that they were a superior race that deserved more than they had, including additional Lebensraum, or living space, and a higher standard of living. 18

In this case, when Hitler came into high power he was also proud, barbarous and

looked down on others nations and races. He assumed the conquest of the Union of

Soviet Socialist Republics would be simple. His assumption was based on his belief

that the Soviets, many of whom were of Slavic descent, were an inferior race

controlled by the Jews under the guise of socialism. But unfortunately he lost war in

Russia in 1945.

21

In the past, American hired Negro people to work for them. They think Negro

race is stupid. They treated them as slaves. Therefore there is a saying, creating

white job with black labour. The following story is a true fact that should be known.

Frederick Douglass suffered severe physical and mental abuse during his many years as a slave. He dreamed of one day learning to read and being free. He believed knowledge would lead the way to freedom. Douglass wrote several books about his life as a slave. In eighteen forty-five he wrote "Narrative of the Life of Frederick Douglass, An American Slave." It became an immediate best seller and remains popular today. Frederick Augustus Washington Bailey was born around eighteen eighteen in Tuckahoe, Maryland, near the Chesapeake Bay. Many slaves lived on large farms owned by white people. Each plantation was like a small village owned by one family who lived in a large house on the property. Frederick and his mother, Harriet Bailey, were slaves on a huge plantation owned by Colonel Edward Lloyd. Their slave owner was a white man named Captain Aaron Anthony. Frederick knew very little about his father, except that he was a white man. Many believed Captain Anthony was his father. Frederick did not know his mother well. Harriet Bailey was sent to work on another plantation when Frederick was very young. She was able to visit him only a few times. She died when Frederick was about seven years old. Frederick then lived with his grandparents, Betsey and Isaac Bailey. He said that his grandparents had a loving home and were respected by other slaves in the area. Because of this, he did not realize at first that someone owned him and the others---that they were slaves. It was not unusual for African-American families to be separated, often never seeing each other again. Slaves were not treated as human beings. Slave owners bought and traded them as if they were animals or property. Frederick had to leave his grandparents home when he was six years old. He later wrote about that day. He said being forced to leave was one of the most painful experiences in his life. He said he began to understand the evil and oppressive system of slavery. In eighteen twenty-six, Frederick was sent to work for Hugh Auld, in Baltimore, Maryland. Mister Aulds wife, Sophia, was very kind to Frederick. She treated him as if he were a member of her family. Missus Auld soon began to teach Frederick to read. Her husband became extremely angry and ordered her to stop immediately. Slaves were denied education. Mister Auld said if slaves could read they would rebel and run away. Sophia Auld stopped teaching Frederick to read. But he learned to read from white boys he met in the city. The boys also told Frederick he had the right to be free. Mister Auld sent Frederick to work for a poor farmer, Edward Covey, who beat him often. In eighteen thirty-six, Frederick made an attempt to escape. But he failed and was arrested. He was sent back to the home of Hugh and Sophia Auld home in Baltimore.

22

He met and fell in love with a free black woman named Anna Murray. Miz Murray had a job cleaning other peoples homes. She gave Frederick money to help him escape by getting on a train to New York City. "My free life began on the third of September, eighteen thirty-eight. On the morning of the fourth of that month, I found myself in the big city of New York, a free man. For the moment the dreams of my youth and the hopes of my manhood where completely fulfilled. The bonds that held me to old master were broken. No man now had the right to call me his slave or try to control me." When Frederick Bailey reached New York he changed his name to Frederick Douglass to hide his identity from slave capturers. Anna Murray joined him and they were married. They settled in New Bedford, Massachusetts and had five children. Frederick Douglass became one of the most important leaders of the abolitionist movement to end slavery in the United States. In eighteen forty-one, he attended the Massachusetts Anti-Slavery Society meeting in Nantucket, Massachusetts. Douglass was unexpectedly asked to give a speech to describe his experiences as a slave. He had not prepared a speech but he spoke to the huge gathering of people anyway. Most of the supporters were white. He spoke with great emotion in a deep and powerful voice. The crowd praised him. After that speech, The Massachusetts Anti-Slavery Society asked Douglass to travel to cities throughout the North. He continued to tell about his cruel and oppressive life as a slave. He told how slave owners beat slaves everyday. How slaves were given very little food to eat. How they worked all day in the fields during dangerously hot weather. How they slept on cold floors and had very little clothing. Many who heard his story challenged its truthfulness. They refused to believe that Frederick Douglass was ever a slave. Instead, they thought he was an educated man who created the entire story. In eighteen forty-four, Douglass began writing his lifes story. "Narrative of the Life of Frederick Douglass, An American Slave" was published the following year. He later published expanded versions of his book. Frederick Douglass wrote his first book partly to prove that he had lived through the horrible situations he described in his speeches. He was asked to speak at the Independence Day celebration in Rochester, New York in eighteen fifty-two. He noted the differences of how blacks and whites considered Independence Day. The purpose of this celebration is the Fourth of July. It is the birthday of your National Independence, and of your political freedom This Fourth of July is yours, not mine. You may celebrate. I must mournWhat, to the American slave, is your Fourth of July? I answer: a day that reveals to him more than all other days in the year, the horrible discrimination and punishment to which he is the everyday victimThere is not a nation on the earth guilty of practices, more shocking and bloody, than are the people of these United States at this very hour. In eighteen sixty-one the American Civil War began. Frederick Douglass and many others saw slavery as the cause of the war. Douglass wanted blacks to be permitted to join the Union Army. However, Northern whites, including President Abraham Lincoln, were against it. They said

23

black soldiers would harm the spirit of white soldiers. They believed black soldiers were not intelligent. Two years later, blacks were permitted to join the Union Army, but they were not treated as soldiers. Although they showed bravery they were given less important jobs. Douglass met with President Lincoln in Washington to discuss the issue. Douglass urge that black soldiers be treated equal to white soldiers. Although President Lincoln agreed, he said there could be no immediate change. In eighteen sixty-five, the Civil War ended. The Union forces had defeated the South. A few months later President Lincoln was killed. And later that year, slavery was ended. Frederick Douglass went on to hold several positions in the government, including United States Marshall of the District of Columbia. He also became one of Americas greatest leaders. He was an activist, a writer, a powerful speaker and an advisor to President Abraham Lincoln. He never stopped his efforts to gain equality for all people. Historians say Douglass gave two thousand speeches and wrote thousands of articles and letters. His work as an activist also included womens rights. On February twentieth, eighteen ninety-five, he gave a speech at the National Council of Women. Later that day, he returned to his home in Washington and died of heart failure at the age of seventy-eight. Frederick Douglass ended his "book My Bondage, My Freedom" with these words: I shall labor in the future as I have labored in the past, to work for the honorable, social, religious, and intellectual position of the free colored people; while Heaven lends me ability, to use my voice, my pen or my vote to support the great and most important work of the complete and unconditional freedom of my entire race.19

Again latter, because of the above similar reason there was also a struggle for civil

right to find racial justice for black-skinned people. One of them was Martin Luther

King, Jr. (1929-1968), helped convince many white Americans to support the cause of

civil rights in the United State. Finally, he achieved his goal for the demanding racial

justice. He said he got victory over injustice, not victory over the white-skinned

people. In his view, he thinks that all human beings in all nations should not be judged

by the colour of the black skin, but should be judged by their characters. Again,

before the white-skinned people of America used to look down on the black-skinned

races and also treated them altraciously like animals. But, on the contrary, the Negro

24

becomes American citizen and they are now called African-American and can enjoy

the equal right to the American people.

Mr. Barack Obama, African-American could even be elected as the 44th

president of the United States. Here it is just the point that a slogan says, a cat is

either white or black; it is not important, but the importance is that whether the cat

knows how to catch the mouse or not. No need to say nothing of colour if the cat can

catch the mouse, he is needed. In other words, it is said, the cow or the ox black or

white is no problem if he or she can be used for ploughing the field. When the black

cow produces the white milk like the white cow, so both black and white cows are

important and equally needed. In the same manner, there should be no discrimination

between black and white-skinned people in human society. We should meet each

other in the name of human being and should not cling strongly or extremely to his

race, colour, creed or status in life. It is said even though people have different castes,

and yet still some of them have the same blood groups. Black people also have brain

the same as the white ones.

To promote peace and happiness of the world, there should be no

discrimination between colour and race in any religion or any nation. The world

belongs to no one but all. The whole world is like a garden full of flowers with

different kinds of colours. If all flowers in the world have only one white colour, then

it is difficult to give meaning to the beauty of the world. Different people have

different favours. Some may like black and some others may like white. In human

world, material things, for example, cars are produced with different colours to

meet humans need for their different choices. For some people like black car, while

others like the white one. Likewise people in this world some are in black-skinned

race, some are in white-skinned race and some others are in yellow-skinned race. But

25

all races should be treated equally as human. There should be no hate in colours of the

race because the choices depending on every one desire. We should have such an

idea in order to lead the ship of the world toward harmony, love, peace, development,

glory and happiness in our time. That is why the Buddha said there is no one who is

not our relative in this long round of rebirth (sasra).

We need to reflect that all human beings are the same kind, descended from the same ancestors, but, having multiplied and wandered far and wide, we have split into groups. Now the world is getting smaller, and we are forced to once again live on close terms. We are one community and we must relate to each other as such. With such an understanding we will be able to do away with discrimination and dissension and become more harmonious, to unify into one world community of diversity within unity.20

There is one rule which lies at the heart of every religionwe do unto others as we

would have them do unto us. Daresay in true element of human race, no one wants to

be done a bad thing toward one another. Caste discrimination is not a laughing matter.

It is one of problems in the world. Even up to now it is unable to solve this problem

completely yet. And because of caste (vaa) take form in different ways, it is also

difficult to give meanings to it. The word caste is, therefore, interpreted into

different meanings according to time and socially religious conditions.

The word vara means colournot, as was previously thought, to refer to race but rather in the sense of characteristic or attribute. The best translation is probably class. As applied to the realm of society, it refers to four social classes that epitomized Vedic (and Aryan) India: the brahmaas or priests, the kshatriyas (warriors and rulers), the vaiyas (commoners; merchants and agriculturalists), and the sdras (servants). These four classes, while separate in terms of function and given hierarchically different values, are also quite obviously interdependent. Taken together, they constitute a complete and well-ordered society according to a religiously and ideologically imbued indigenous social vision.21

According to the above description it can be summed up that caste system if it is

applied in the field of race of mankind it is based on colour. If it is applied in the

domain of Hindu religion and its ideology it is based on birth. If it is applied in the

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sphere of society it is based on lineage concerning high family status or low family

status. Not only that, the meaning of caste can be given more than this, and no one

knows clearly that caste in our modern time in the twenty-first century is based on

what because when asking concerning caste prejudice in this present time, different

persons give different answers and all are obscure. Some said caste is now based on

two factors: (1) arrogance and (2) money. As it is usually seen in society the

arrogance lies in persons who are in high authority or power behave to others

arrogantly and clumsily in both bodily action and verbal ones that might lead to caste

prejudice. On the other hand, persons born in rich family with highly economical

standard and have a lot of money also act in similar way. Mostly such persons have

Vaa machariya and Kula machariya. Some other said caste nowadays is based on

position. But actually, position of man here should not be deemed as caste adoption.

Man must respect each other according to high or low positions respectively. This is

the role of man that needs to be abided by because all men in one country cannot be

equally in rank. If one snake has one head but ten tails it can creep forward easily.

Instead, if one snake has ten heads and the only one tail, it cannot creep well. In the

same way, it is impossible for all men to become leaders together in one country. If all

men became leaders in a country, the society would not run well. If in a society, there

was no leader, no followers, and all are equally in position or rank, the society would

not move forward to the prosperous development. In this case, it is not different from

the snake that has a tail but ten heads. So, position of man in society should not be

viewed as a caste problem because any position is not rigid. It can be changed or

transferred to one another according to mandate or any circumstances.

Even though caste system has developed and changed its form in many ways,

it is, however, caste adoption, like a chronic disease of mankind from generation to

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generation. It is said that caste system will exist in the future as long as people in the

world practise it. Caste still exists if people follow some aspects of Hinduism. This

fact shows us that the belief of divine creation in Hinduism seems to be the first root

cause of having idea leading to caste adoption and dividing social classes in human

society.

Chapter II: Exposition of Four Broad Social Classes

There are more sub-castes; however four main castes are mentioned here in this

chapter two.

2.1 Khattiya the royal caste

The word khattiya is Pli word. It is synonymous with Kshatriya in Sanskrit

language. From Brahman points of view, Brahmins said Khattiyas were born from the

arms of Brahma and so Khattiya caste is lower than Brahmins.

For Brahmanism, Brahmins believe that Brahmin caste is the highest, born from

the mouth of Brahma. The Brahmin caste is pure, heir of Brahma and the other castes

are low and impure. That is why usually it is seen that Brahmin caste, in some books

traditionally written by some scholars, is placed in the first order; khattiya caste is

second and the other castes each ones are placed in the following order. But this does

not appeal to reasons yet. From the robust stance of Buddhist view, the Khattiya caste

is the highest one and it is in the first order or position. This seems appeal to reason

because in Suttanta Piaka there is a proof of the Ambattha sutta in which the Buddha

said, whether one compares women with women, or men with men, the Khattiyas are

higher and the Brahmans are inferior. The Kshatriya is the best of those among this

folk who put their truth in lineage. In this sutta, Pokkharast learnt that the Buddha is

staying in the Icchnankala Wood, so he sent his pupil named Ambaha to check

whether Gotama was a genuine Buddha endowed with the thirty-two physical traits of

a "great man". When Ambaha met the Buddha, his insolent behavior (towards the

Buddha) resulted in reprimand from the Buddha. Ambaha got upset with the

remarks, and accused the Sakyas as being menials with three allegations:

1. the Sakyas are rough and rude, they are touchy and violent;

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2. the Sakyas joked about Ambaha when he was once at Kapilavatthu, and not

offered him seat;

3. Like everyone else, the Sakyas should wait upon the Brahmins, who are the most

superior of all.

Concerning this case, the Buddha rebutted all the allegations, and recounted the origin

of the Kahyanas, the clan to which Ambaha belonged. The story of the king

Okkaka and Kah served to remind Ambaha that even Brahmins can have very

humble beginnings.

The Buddha moved on to contrast the contemporary social status of the

khattiyas and Brahmins. The Buddha started by discussing about mixed marriages.

The discussion applies to both a Brahmin man marrying a Khattiya woman, and a

Khattiya man marrying a Brahmin woman. The Buddha pointed out that the offspring

of a khattiya and a Brahmin would be well-received by the Brahmins since one of his

parents is a Brahmin. However, the child would not be equally treated by the khattiyas

because of his mixed parentage. The Buddha continued to mention that a khattiya,

even if he is an outlaw, would be well-regarded by the Brahmins, so much so that they

may even offer him a Brahmin bride. The above discussions also show that the

khattiyas are more rigorous than the Brahmins in ensuring a pure lineage.

Even so, the Buddha continued, the best of gods and men is not the one who is

pure in lineage, but the one who is perfect in wisdom and righteousness. Bondage to

the notions of birth or lineage, or pride of social position or connection by marriage, is

far from perfection in wisdom and righteousness. The Buddha continued to discuss

the perfection in wisdom and righteousness, and the four "leakages" (nonfulfillments)

to perfection. Ambaha confessed that he had received training in neither the

perfection of wisdom and conduct, nor the four "leakages" from his teacher

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Pokkharast. The Buddha asserted that not only has Pokkharast failed as a teacher,

he does not live the way of the ancient sages, and he is also not well-received by the

king, even though the king granted him a royal garden.

At the end of the dialog, the Buddha took the opportunity to reveal the thirty-

two physical traits on his body to Ambattha. Ambattha was pleased and departed. On

his way back, Ambattha met Pokkharast with a retinue of Brahmins. He reported to

Pokkharasadi his encounter and conversation with the Buddha. Knowing Ambaha

was rude to the Buddha; Pokkharast became furious and gave him a good beating.

The next morning, Pokkharasadi went to Icchnankala Wood, without Ambaha, to

meet the Buddha. As before, the Buddha revealed his thirty-two marks to

Pokkharasadi, who was pleased and invited the Buddha to a meal the following day.

After the meal the following day, the Buddha gave a discourse to Ambaha. Upon

hearing the Four Noble Truths, Pokkharast became a Sotpanna. Thereafter, he

became a lay Buddhist follower by taking refuge in the Triple Gems.

Thus in the Kannakathla Sutta of the Majjhima Nikya, the Buddha is

represented as saying "There are these four castes: kshatriyas, Brahmins, vaiyas,

and .sdras. Of these four castes, twothe kshatriyas and the Brahmins are given

precedence, to wit, in salutation, homage, obeisance, and due ministry."

It is important at this point to note that the Pli Piakas, in specifying the four

castes as above, invariably give precedence to the kshatriyas--the rjanyas of the

Vedic hymns. As it may be taken for certain that, when this 'kingly class' first arose, it

was supreme in Indian society, the Piakas preserve the ancient tradition in their

championship of the established precedence of the kshatriyas against the

presumptuous usurpation of the Brahmins, and mark the transitional epoch when the

Brahmins claim to pre-eminence, though urged with growing arrogance, had not yet

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extorted universal recognition--more particularly from the kshatriyas. There is an

excellent illustration of this in the Ambaha sutta, where the young Brahmin

Ambaha denounces the Sakyan kshatriyas as follows:--"The Sakyan race is fierce,

violent, hasty, and long-tongued. Though they are naught but men of substance, yet

they pay no respect, honour, or reverence to Brahmins." And the young Brahmin goes

on to complain that he himself had not been treated by them in Kapilatthu with the

respect which he expected. Without attempting to deny the allegation, the Buddha

urges that the Sakyans were at home in their own city, and that Ambaha had no right

to be so angry because no notice was taken of him. Far more important for our present

purpose are the points in Ambaha Sutta, which deal with the treatment accorded by

kshatriyas and Brahmins respectively to the son (1) of a Kshatriya youth by a

Brahmin girl, and (2) of Brahmin youth by a Kshatriya girl. In reply to the Buddha's

series of questions, the young Brahmin is forced to admit that in both cases alike the

Brahmins will recognize the hybrid offspring as a full Brahmin, whereas the

kshatriyas will not admit to Kshatriya rank anyone who is not the child of Kshatriya

parents on both sides. "So it is clear," triumphantly argues the Buddha, "whether you

regard it from the male or from the female side, that it is the kshatriyas who are the

best people, and the Brahmins their inferiors." Similarly, the young Brahmin is forced

to admit that, if a Kshatriya is expelled by his fellows, the Brahmins will welcome

him as one of themselves, and he will rank as a full Brahmin; whereas an expelled

Brahmin is never received by the Kshatriyas. Hence, even when a Kshatriya is in the

depths of degradation, still it is true that the kshatriyas are the best people, and the

Brahmins their inferiors. But some Buddhists still opine that Brahmins are higher

than khattiyas because they are teacher with virtue, while khattiyas are proud of their

caste and also have conceit about their lineage. But one cannot say exactly that all

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Brahmins are good and all khattiyas are bad because some khattiyas also have virtue

and become great patrons of Buddhism with deep devotion in India such as king

Pasenadi kosala, king Bimbisra and King Asoka were all supporters of Buddhism. In

Sri lanka king Dhammacet and king Vaddhagmin were good Buddhists who paid

much interest in reforming Buddhism. King Jayavaraman VII of Cambodia and his

queen were also good Buddhists and had built many religious shrines, schools, resting

halls, hospitals for monks and lay people throughout country which could be said

similarly to king Asokas achievements of India. King Mindon was one of kings in

Myanmar who could be said the greatest one had done many benefits for Buddhism,

and one of his achievements is the world biggest books pagoda where all Tipiakas

scriptures and commentaries were engraved on marble slabs at Kothadaw Phaya in

Mandalay division. That placed was held the fifth Buddhist synod of Myanmar in the

reign of King Mindon and it has been a crucial point of tourist site up to now for

many tourists and Buddhist pilgrims both inside and outside the country come to visit

there nearly every month of the year.

In this context, it is not attempted to exaggerate and be partial about khattiya

clans who just constructed monasteries, temples, pagodas and shrines for the sake of

religious or secular fields and glorify them as the highest caste, superior to Brahmin.

But what is said here is the fact that can be found by every one with proofs mentioned

in Theravda canonical texts as taught by the Buddha. As a matter of fact, Buddha

was born to highest caste; possess the best features, acquired perfect wisdom that

support to attain supremacy of all. But, for the caste, he neither praises nor likes it.

The Buddha never considers any one nobler or higher than the Dhamma. So he

respects Dhamma to be the highest thing and in the Dhamma there is no label of caste.

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2.2 Brahmaathe Brahmin Caste

Brahmanism is an ancient religion in India which exists for time immemorial. It

seems the oldest religion of religions in the world.

For many scholars argued about the occurrence of Brahmanism. They said that

Brahmanism occurred before other religions, especially before Buddhism. Some said,

Brahmanism occurred before Buddhism only in the mandate of Gotamas religion, but

not before the religions of the formerly ancient Buddha who was millions of Buddha

appeared in the world earlier, while some others made comment that even many

Buddhas appeared in the long past period, but all Bodhisattas before becoming any

Buddha they, customary, had gone forth and learned some knowledge from Brahmins.

So they traditionally assumed that Brahmanism occurred before Buddhism in all

generations.

Maybe by this reason, just the Brahmins were proud to say that Brahmaa

caste is the highest one, born of Brahmas mouth, and they are immediate children of

Brahma. They say their gods are spontaneously born and live permanently in heaven.

They believe that their gods created the world and every thing as well.

Any way, whether which religions occurred first or after is not important. The

important thing is whether the religion talks about the truth or not. Truth must be

supported by proof. Truth has inference and perception as its cause. So if Brahmanism

talks about the truth with rationality no matter how it can be accepted without

exception.

However, according to Brahmanism or Hinduism, it is believed that the whole world was created by Mahbrahma. This Mahbrahma has many names such as, Isvra, Paramatma and Prajpati. Pati means creator or master. Praj means creatures or living beings. So he is the master of living beings because he created them. Paramatma is a Sanskrit or Hindu term. In Pli it is Pa