Social ethnic division and Unity of mankind

Before the advent of the Buddha, Indian society was organized under the Brahmanical
influence. It was based on caste system. The Buddha through his doctrines tried to refute
the Brahmanical thought and establish the unity of mankind.
According to Brahmanism, human beings were divided into four castes. Brahmana came
from his mouth, Ksatriya from his shoulder, Vaisya from his thighs and udra from his
feet. Their duties also were com!osed by him. The religious activities were conducted by
Brahmin, the !olitical affairs were conducted by Ksatriya, Trading, farming etc. belonged
to the Vaisya. And the udra served as a servant. The women were not given freedom or a
suitable !lace in the society.
"ith regard to Buddhism, AggaGGasutta says that the !eo!le divided themselves
owing to their occu!ations such as #ahAsammata$the %reat elect, Khattiya$&ord of
the field, 'a(a$one who delights other in )hamma, Brahmana$ one who !uts away evil
acts, *hAyaka$one who meditates, AjhAyaka-one who devotes himself to study, Vessa$
one who engages in various trades and udda$one who engages in hunting and such other
menial works+ Therefore, Buddhism totally re(ects the view of Brahmanism regarding to
the division of human society.
'eferring to Buddhist view of unity human beings is not different from birth. There are
many reasons for the unity of mankind
As to biological reason, the Buddha said to VAseTTha that there is distinguished mark
among trees, grass, !lant and animals, but there are no such distinguished characteristic
among human being such as hair, head, ears, eyes, nose mouth and body. The different of
men are based on their !rofession and their intellectual and kammic achievements. ,or
e-am!le one who lives by animal husbandry is to be reckoned as a farmer. All human
beings have the same !sychological e-!eriences. The feeling, sensation, tendencies, etc.
are shown e.ually.
'egarding to sociological as!ect, the Kannakatthalasutta says that the fire !roduced by
any dry$teak or sandal wood has no difference in the heat whatsoever. In the same way, a
wealthy Brahmin or a Ksatriya or a Vaisya or udra can get ore of the other three castes
em!loyed as his servant. In reality wealth is the decided factor of status high and low in
society.
The #athurasutta describes that a !erson of any caste can be res!ected and can also be
called u!!er$class by accumulating wealth and by !racticing of moral conduct. ,or
instance, anyone, who !ossesses of wealth, can be called a rich, for one who has gone
forth refrains from unwholesome acts, can called a recluse and for one who commits
crimes such as stealing can be called a theft. ,urther more anyone irres!ective of any
caste who commits has to be !unished by the king.
Thus, Buddhism has treated all beings alike. At the social level the ultimate aim of
Buddhism is to remove all kind of barriers and build one human family. Taking the above
facts into consideration, it may be assumed that Buddhism advocates human e.uality and
unity.