Buddhist humanism in the Vāseṭṭha Sutta
Item and associated files
Author
Warnasuriya, Kottegoda S. See all items with this value
Date
2004
Volume
5
Pages
270-273
ISSN
1530-4108 See all items with this value
Abstract
The Vāseṭṭha Sūtra of the Sutta Nipāta is one of the main discourses delivered by the Buddha on the subject of social differentiation and its adverse effects on human society in India during the sixth century B.C. From the beginning of the Aryan civilization social inequality appeared in the form of hereditary grouping with a strong religious basis denying the mobility of social classes, freedom of choice, human rights etc.
This social institution known as Varṇadharma in terms of Hindu terminology was established at the beginning on the basis of division of labor. The Sanskrit compound, Varṇadharma, is rendered as caste by sociologists. Caste is an endogamous group in which the membership is confined to those who are born of members of the group. General characteristics of a caste group are separation from other caste groups in the matters of connubial relations, contact, commensality, practice of religion etc.
During the course of time it became organized in a hierarchical form in which Brāhmaṇa priest was on the top of the society. The Kṣatriya (the warrior) was ranked the second and the Vaiśya (the merchant) was the third. The Sūdra who was a non-Aryan was placed at the very bottom of the social ranking depriving of their basic human rights such as education, freedom, practice of religion, proper employment etc. Against this social background the teachings of the Vāseṭṭha Sūtra were delivered by the Buddha.
As recorded in the Sūtra, the Brāhmaṇa was the center of attention as he was on the top of the hierarchy. Two Brāhmaṇas, Bhāradvāja and Vāseṭṭha, maintained two different opinions regarding the factors that make one a Brahmana. Bhāradvāja firmly held the view that one's birth into a pure Brāhmaṇa family as the determining factor. Vāsṭṭha's idea was that one's behavior alone makes one a Brahmana. Both were unable to convince each other and decided to have a second opinion. Finally they considered the Buddha as the right person to consult on this subject. The Sūtra was delivered to Bhāradvāja and Vāseṭṭha. This unique discourse reflects the Buddha's humanistic approach to the problem. The arguments in the Sūtra are very close to biological principles as the Buddha explained the cases of different species of animals and plants in terms of their inborn characteristics (liṅgam jātimayaṃ) and genus (jāti). Buddhist position is that in terms of genus (jāti) human beings are but one species and social inequality is not hereditary. One's actions and behavior are the determining factors of inequality.
This social institution known as Varṇadharma in terms of Hindu terminology was established at the beginning on the basis of division of labor. The Sanskrit compound, Varṇadharma, is rendered as caste by sociologists. Caste is an endogamous group in which the membership is confined to those who are born of members of the group. General characteristics of a caste group are separation from other caste groups in the matters of connubial relations, contact, commensality, practice of religion etc.
During the course of time it became organized in a hierarchical form in which Brāhmaṇa priest was on the top of the society. The Kṣatriya (the warrior) was ranked the second and the Vaiśya (the merchant) was the third. The Sūdra who was a non-Aryan was placed at the very bottom of the social ranking depriving of their basic human rights such as education, freedom, practice of religion, proper employment etc. Against this social background the teachings of the Vāseṭṭha Sūtra were delivered by the Buddha.
As recorded in the Sūtra, the Brāhmaṇa was the center of attention as he was on the top of the hierarchy. Two Brāhmaṇas, Bhāradvāja and Vāseṭṭha, maintained two different opinions regarding the factors that make one a Brahmana. Bhāradvāja firmly held the view that one's birth into a pure Brāhmaṇa family as the determining factor. Vāsṭṭha's idea was that one's behavior alone makes one a Brahmana. Both were unable to convince each other and decided to have a second opinion. Finally they considered the Buddha as the right person to consult on this subject. The Sūtra was delivered to Bhāradvāja and Vāseṭṭha. This unique discourse reflects the Buddha's humanistic approach to the problem. The arguments in the Sūtra are very close to biological principles as the Buddha explained the cases of different species of animals and plants in terms of their inborn characteristics (liṅgam jātimayaṃ) and genus (jāti). Buddhist position is that in terms of genus (jāti) human beings are but one species and social inequality is not hereditary. One's actions and behavior are the determining factors of inequality.