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Content
Introduction
An introduction to Brahmanism
Conclusion
Bibliography
[3]
Introduction
Brahmanism and Buddhism arose in India not just as religions but, as the
magnificent and coherent religious, ethical, philosophical, and social systems which
society, of the man, and the destiny of the man were the distinctive differentiations of
shield in order to protect their authority in the society and to have luxurious, blissful
and privileged lives being as the highest caste of the society. But, unlike Brahmanism,
understanding of the life of a person for the ultimate realization. As well as, the Buddha
used these notions as the responds against the tyranny of Brahmanical pretended
In this study, it will be focused the Brahmanical concepts which were used to
maintain the authority by Brahmins, the way how the Buddha rejected and condemned
the Brahmanical supremacy by using the five forms of argument and the establishment
of the freedom and free enquire of people based on the moral conduct rather than the
An introduction to Brahmanism
dominated the society being as the supreme and highest class. The term Brahmanism is
principle belief of Brahmanism defines Brahman and its unattributed element that was
first captured by the Rishis or Muni who is supposed as the authors of the Vedas.
Brahmanism accepts the core concepts such as the creation of the God, Mah Brahman,
tman etc.
According to the Vedic texts, only Brahmins were worthy, pure, and noble in the
society. And also, they were the highest caste1 which had the boundless privileges in
every parts of the society. The Vishnusmriti, one of the Vedic sub-texts explains that
Brahmins are considered as the visible deities on the earth.2 However, in order to
protect the supremacy in the society Brahmins had to develop and introduce some
Issaranimmnavda
Shruti or Vedas
thma concept
Caste system
Swadharma etc.
privileged lives for Brahmins. Similarly, these notions were caused to breach the rights
of the majority of people in other classes. Especially, the rights of Vaishya and Shudra
were highly destroyed. As well as, the state of women in the Brahmanic society was
miserable and inferior. The brief introductions about the above mentioned concepts can
be seen underneath.
Issaranimmnavda
predetermined by the will or fiat of a Personal God. Ishvara was the ultimate and perfect
power who created this world and every phenomenon in this world.
The singular leading deity and the king of Brahma realm is referred in Brahmanic
Shruti or Vedas
Brahmanism had its supreme foundation in the Shruti, a word derived from the
root sru means to hear, and which designates a Sacred Knowledge orally
series of texts: the Vedas as Rig Veda, Sma Veda, Yajur Veda and Atharva Veda, the
thma concept
Brahmanism postulated also the existence of the "tman, the spirit, the soul, the
individual consciousness in all its authentic purity, the true I, the true man, identical
[6]
The caste system divides Hindus into four main categories - Brahmins,
Kshatriyas, Vaishyas and the Shudras. Many believe that the groups originated from
Brahma, the Hindu God of creation. The Manusmriti or the Laws of Manu, one of the
legal texts with the greatest authority in Brahmanism, points out the occupations of
Brahmins, Shastriyas, Vaisyas and Sudhras. Following stanzas shows the duties of each
caste.
sacrificing for themselves and sacrificing for others, giving and accepting
donations.3
offerings to the Gods or Manes, to study the Shruti, and to abstain from attaching
to sensual enjoyments.4
And the Vaisyas, to tend cattle, to make donations, to make offerings to the Gods
3
adhypanamadhyayanam - yajanam yjanam tath
But to the Shudras, one sole occupation prescribed the Lord: the humbly service
According to these Swadharmas the Sudras were not only excluded from any
benefit or happiness in this world but were also, in a general way, impeded to have
access to the religious means necessary for attaining Liberation. In this way, the
Brahmins kept their authority at the top of the society and to control the people in other
castes.
Origin of Buddhism
Buddhism, founded in the late 6th century B.C.E. by Siddhartha Gautama Buddha,
is an important religion in Asia. Buddhism has assumed many different forms, but in
each case there has been an attempt to draw from the life experiences of the Buddha, his
teachings, and the "spirit" or "essence" of his teachings as models for the religious life.
The Buddha was born (563 B.C.E.) in a place called Lumbini near the Himalayan foothill
and he began teaching around Benares. His teaching was one of spiritual, intellectual,
and social ferment. This was the time when people were seeking the Truth.
Buddhism arose as one of the magnificent and radical reaction against the
tyranny of Brahmanical pretended privileges. By using the five forms of argument, the
Buddha rejected and highly condemned the Brahmanical supremacy which was caused
1. Historical argument
2. Biological argument
3. Sociological argument
4. Ethical argument
5. Religious argument
Historical argument
The Aggaa Sutta which deals with the evolution of the world, of society and of
the man, mainly refers to the historical background of the things. In this sutta, the
Buddha illustrates the exact reasons of the origination of four castes based on the moral
deed of a person. According to the sutta a Brahmin was the person who has removed the
sin.7 Thus, the Buddha explains the real nature of a Brahmin. From the Buddhas
standpoint, the person who becomes as Brahmin is not by birth but by deed. Explaining
the true root of Brahmana caste, the Buddha showed that the Brahmins are not born
Biological argument
Buddha claiming that the Brahmins are the highest class. The Buddha replies by
showing in many ways how this could not be possible. For example, the Brahmins are
born from women, not from the Brahmas mouth (as they claim), and how can they be
sure that their line is pure that any of their ancestors, man or woman, have never
And further, the Buddha explains that anyone from any of the four classes who
commits any of the ten courses of bad action would be reborn in a suffering state, like
everyone else. Conversely, anyone from any of the four classes who does any of the ten
courses of good action would be reborn in a happy state, like anyone else.
Even in Vseha Sutta, as a respond to the young Vsehas problem the Buddha
says, there are many kinds or species8 of plants, insects, quadrupeds, snakes, fishes and
birds. But, In the case of humans, there is no essential difference at all. Social divisions
and classes or castes amongst humans are not natural. What the Brahmins regard as
classes are merely occupational, not congenital: we are defined by our work. Thus, one
Sociological argument
Ambhaha Sutta explains some sociological facts regarding the social state. In
this sutta the Buddha discards birth as the criterion of social states and asserts that the
criterion must be the knowledge and the moral conduct of the social state. This has been
For those people who value clan, the Kshatriya is the best in this
generation; But the one endowed with knowledge and conduct is the best
8 aam-aa hi jtiyo
Even in this sutta the Buddha wanted to emphasize the jti or birth does not uplift the
person in the society and also the birth should not be taken as the measurement of social state.
Ethical argument
Ethical argument is the other way that the Buddha used to condemn the
Brahmanical supremacy. Sonadaa Sutta and Vasala Sutta show the excellent
introduction to this argument. Humans are only conventionally differentiated, says the
Buddha: we are defined or known, by our work. We are all equally born as humans, and
our social differences lie only in what we do. A Brahmin, as such, is what a Brahmin
does: one is not born a Brahmin. Nor do I call him a Brahmin because he is born of a
In Sonadaa Sutta, the Buddha explains to Brahmin Sonadaa, there are seven
considering only the moral behavior of a person, one can become a Brahmin. in this
manner, the Buddha criticized the Brahmanical social hierarchy which always led to
Religious argument
wisdom, are known by the same name, Smaaphala. In the Smaaphala Sutta, the
Buddha illustrates fruits of recluseship that can be gained by any person who becomes
When the king of Magadha named Ajtasattu meets the Buddha and asks the
question regarding the fruits of recluseship, then the Buddhas answer shows the value
of religious life. Having heard the fruits of recluseship the king explains,
I am the one who should bow down to him, rise up out of respect for
him, invite him to a seat, invite him to accept gifts of robes, alms-food, lodgings,
and medicinal requisites for the sick. And I would provide him with righteous
This explanation shows the importance and the worth of the religious life which
Conclusion
Brahmanism had a great authority in the society contemporary the Buddha. They
were the highest, noble, and supreme caste at that time. And also they had boundless
power on the people. The teachings and the concepts of Brahmins were directly helpful
Brahmins, started to decline. Due to the teaching of the Buddha which was equal to
everyone and it leads people to understand the nature of the samsara, Buddhism spread
throughout the peoples lives. Therefore, people were capable of seeing the truth which
was covered by the Brahmanical authority. Even the Buddha highly criticized the social
However, these five forms of argument directly lead to reject and condemn the social
authority of Brahmins. As well as, these arguments helped to establish the freedom of
Bibliography
Primary Sources
Smaaphala Sutta in DN
Ambhaha Sutta in DN
Sonadaa Sutta in DN
Aggaa Sutta in DN
Vseha Sutta in MN
Assalyana Sutta in MN
Vasala Sutta in SN
Secondary Sources
Nakamura, H (1955) A History of Early Vednta Philosophy: Part One. Reprint by Motilal
Banarsidass. India.
Nanaloka K. (1967). The earliest Indian logic (ed: and trans: into Sinhalese). Vol IV. Colombo, Sri
Lanka.
Lalita Dhar Parihar (2011), Woman and Law, From Impoverishment to Empowerment A Critique,
Obeyesekere. G (2006). Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. India.
Bergmann, P. G. (1993). Relativity. In The new encyclopedia Britannica (Vol. 26). Chicago.
India.
Online References
http://www.importantindia.com