Santucci, James A. See all items with this value

2004

5

37-47

1530-4108 See all items with this value

In an earlier paper, I made the observation that Gotama was raised in a milieu that was dominated by Brahmanical teaching and culture. What does this statement entail from the viewpoint of religion? Does it imply the Brahmanical ritualism that is prevalent in the Samhitas, Brahmanas, and Aranyakas? Does it imply, separately or additionally, the teachings of the Upanisads? Although we have no conclusive evidence the extent to which Gotama was exposed to such teachings, he certainly was aware of aspects of both. The classic overview of many of the views that existed appears in the Brahmajala Sutta of the Digha Nikaya. Furthermore, there are numerous examples of brahmanas discoursing with the Buddha or one of his disciples, all with the design to highlight a specific teaching. To a degree, it is my opinion that an understanding of Buddhist teachings in large part depends upon our understanding of the Brahmanical milieu. Gotama's teaching bears a universal message, it is true, but it is organized and interpreted vis-à-vis the dominant culture of his day. Similarities arise in non-Buddhist texts that may help explain the Gotama's motive in choosing the method of teaching as well as its content. These similarities demonstrate the need to reevaluate certain reflections and opinions that often are passed on as fact. What is meant by caste? Were the four classes or castes based upon birth? Why do the terms brahman- and brahmana- and other related terms remain important in Buddhist teaching? If Gotama rejected Brahmanism, what is it in the latter that he was opposed to? How is this revealed in the Buddhist teaching? Is Gotama a revolutionary or evolutionary teacher when his teachings are compared to Brahmanism? There is a note of caution when examining an ancient culture such as Vedic India. Many elements of the culture may be gleaned from the texts, but it is impossible to arrive at a complete or nearly complete picture of the culture. Can we know any more about the England of 1550 only through the Book of Common Prayer than we can the India of the time of the Rgveda? Or the Italy of the early 1300s only through Dante Alighieri's La divina commedia? Or the Arthurian Britain of the 6th century through Thomas Malory's 15th century work, Morte D'Arthur? Attempting to determine whole cultures through narrowly demarcated sources can only disclose inadequate results. If we remove opinion, ideologies, comparative analyses, even the best methodologies can only disclose for certain what we do not know. What follows is a reexamination of some basic of the questions that may shed some light on Gotama's teachings