Aggañña Sutta is the 27th Sutta of Digha Nikaya
collections. The sutta describes a discourse imparted from the Buddha to two Brahmins, Bharadvaja and Vasettha, who left their
family and caste to become monks. The two brahmins are insulted and maligned by their own caste
for their intention to become member of Sangha. Buddha firstly explains that the caste system has
originated from the Truth (Dhamma). Caste and lineage can not be compared to the achievement of morality practice and the Dhamma,
as anyone from four castes can become monk and reached the state of Arahant. Then, he explains
about the beginning of the Earth, and the birth of social order and its structure, including the castes. The Buddha emphasizes
the message of universality in Dhamma and how Dhamma is the best of all things.
The Beginning
The Sutta begins when the Buddha is staying in Savatthi, in the temple donated by Visakkha, the Mother of Migara. At that
time, two brahmins, Bharadvaja and Vasettha are training with the Monks (bhikkhu) and aim to be
a member of Sangha. As usual in the evening, the Buddha raises from his meditation and strolls in
the open yard nearby his dwelling. Vasettha sees his Teacher strolling, and he tells his friend, Bharadvaja, and suggests to meet
Buddha; see if they can hear a Dhamma exposition from the Buddha. They both approach the Buddha and after some formal
properieties, the Buddha asks the two if they received insults and denigration when they left their caste and layman's life in
order to join the order of Sangha. Vasettha and Bharadvaja answer that they did receive a 'flood of insults'. They say that the
other Brahmins maintain that the Brahmin caste is the best, as the Brahmins are of high status and authority, pure-bred, have
radiant complexion, born from the mouth of God Brahma, unlike the other lower castes. So, by the opinion of the other Brahmins,
how can Vasettha and Bharadvaja leave this good caste and status, thus join together with fraud ascetics with shaven head from
other castes, lower in status as they are born from the feet of Brahma.
To this remark, Buddha tell them that the Brahmins have indeed forgotten about their past if they said such things. The fact
is that the women in Brahmin caste can get pregnant, give birth, and take care of their children. But the Brahmins still speak
that they are born from the Mouth of God Brahma and other (castes) are born from Brahma's feet. Thus the Brahmin's words are
untrue. Buddha speaks that the Brahmins are not speaking truthfully and they will reap a bad result from their own deeds.
The Buddha then elaborates that if any of the caste does the following deeds: killing, taking anything which is not given, do
sexual misconduct, lying, slandering, speaking rough words or nonsense, greedy, cruel, and practise wrong beliefs (miccha
ditthi); people would still see that they do negative deeds and therefore are not worthy of respect. They even will get trouble
from their own deeds, whatever their caste (Brahmin, Khattiya, Vessa, and Sudda) might be.
While those who refrain themselves from: killing, taking anything which is not given, do sexual misconduct, lying, slandering,
speaking rough words or nonsense, greedy, cruel, and practised wrong beliefs (miccha ditthi); will be seen by people as positive
and will earn respect from the people and the wise ones. They would be profiting from their deeds, no matter what their caste
might be.
Logically, as the four castes can do either the negative (demerit) or positive (merit) deeds, so will the wise reject the
statement that only the Brahmins is the best of caste. Why? Because anyone from the four castes if they left the worldly affairs
and became a monk, and due to their discipline and struggle, they become arahant, people who
conquered their mind's stains, have done whatever what must be done, have relieved themselves from burden, have broken the
bondage of birth, achieved freedom, freed due to achieved knowledge, then he is the best among others based on Truth
(Dhamma).
The Buddha quoted, "Dhamma is the best thing for people In this life and the next as well."
Further, Buddha proves that Dhamma is indeed the best thing of all things in life. He took an example of King Pasenadi of
Kosala Kingdom, who has now conquered the Sakyans. The Sakyans rever, praise, and serve him with respect.
But, towards the Buddha, who came from Sakyan people, King Pasenadi reveres, praises, and serves the Buddha with utmost
respect. Even the monarch thinks like this: "The Samana Gotama had perfect birth, while I am not perfect. The Samana Gotama is mighty, while I am weak. The Samana Gotama
inspired awe and respect, while I do not. The Samana Gotama is vastly influential and charming, while I only possess small
influence." As even the King respects Dhamma, revers Dhamma, obeys Dhamma, therefore he bows and praises the [Tathagatha].
The Buddha then advises Vasettha that whoever has strong, deep rooted, and established belief in the Tathagatha, he can
declare that he is the child of Bhagava, born from the mouth of Dhamma, created from Dhamma, and
the heir of Dhamma. Because the titles of the Tathagatha are: The Body of Dhamma, The Body of Brahma, the Manifestation of
Dhamma, and the Manifestation of Brahma.
The Beginning of Life on Earth
In the second part of the Sutta, Buddha tells the story of how the human beings came to dwell on Earth.
The Buddha told that sooner or later, after a very long time, there would be a time when the world shrinks. As the universe
shrinks, many of its inhabitants would die. Of these deceased creatures, some were born again (due to good karma) in the Heavenly
realm of Abbhasara (Lucid Light). There, they floated for a very - very long time, as a bodiless, radiating extreme light. They
don't eat or drink, as they nourish themselves from pure spiritual joy.
Then, after some very long time, when the World began to expand again, many of these Abbhasara creatures were born to the
newly formed Earth. They floated above and around the Earth. At this time, there were not yet seen the Moon and the Sun, there
were not yet Night and Day, there were not yet names and identity or female or male. The creatures were only known for
creatures.
At that period, Vasettha, there was just one mass of water, and all was darkness, blinding darkness.... And sooner or
later, after a very long period of time, savory earth spread itself over the waters where those beings were. It looked just like
the skin that forms itself over hot milk as it cools. It was endowed with color, smell, and taste. It was the color of fine ghee
or butter and it was very sweet, like pure wild honey (1)
Some of the creatures of light (the Abbhasaras) who had curiosity and a greedy nature began to dive and taste the savory
Earth's substance. At that moment, the creature found out that it tasted so delicious. Thus, greed started to seep in and it ate
the substance voraciously, greedily, thus calling also its comrades (who were flying above and on earth) to join in the feast.
Not long afterwards, the creatures began to eat so greedily and due to the huge amount of the mud substance, they could feed on
it for a very long time.
As they ate and ate, their luminous body began to be coated by the mud substance, formed a coarser body, then suddenly, the
sun and moon were seen, so were the stars, and also Night and Day began on Earth. The logical explanation of this was that the
creatures were the self-luminating, so blinding and luminating that they didn't notice the Sun. The Earth was covered in their
light. So, when the materialization took place, the light faded inside their newly conceived 'body' of mud and thus the night and
day became apparent to them. Then, as the night and day became apparent, season and years also appeared.
Their body was still coarse and roughly shaped. Thus, after a very long time, the mud-like substance began to exhaust. Then,
mushroom-like plants began to grow so fast that it replaced the mud-like ocean. The creatures began to devour them as well, and
they found it also so delicious as sweet honey and milk. Their body hardened more and details began to turn finer.
After another very long time, the mushrooms also began to exhaust, replaced by cassava or turnip-class plants. They also began
to devour it night and day, and thus they began to notice differences amongst them. As the changes of their body varies one
another, concept of difference arose. The beautiful and the ugly concept was born. The beautiful scorns the ugly and they became
arrogant of their appearance.
Then, after the turnips, the earth were grown with rice-plants. The first rice plants were without husk and kernels. The sweet
and honey-like rice flourished seeds abundantly. The people consumed them for a very long time. But there are people who became
greedy and lazy. They took more rice than they needed for one day's meals. They began to take two, four, eight, and sixteen days'
of rice reserves as they were too lazy to take rice everyday. Owing to this, many other creatures began to store and hoard the
rice. The generation time for rice plants became slower and slower. Usually, it took only one night for the plant to grow and be
ready to be consumed, but by the karmic power, the plant began to grow slower and slower. Also the rice grew in kernel and husks,
scattered, of which the creatures must work, nurse, maintain, harvest, and cook them to obtain the white rice.
By this time, the body of the creatures had been finely evolved. There were already distinction of male and female. The man
became preoccupied with women and vice versa. Then, as they were deeply attracted to one another, passion and desire aroused, and
they enganged in sexual relationships. The people who saw a couple doing sexual activity scolded them, and usually the couple
were forbidden from entering the village for a certain period of time. Owing to this, the indulgent couples built closed
dwellings where they indulged in sexual activity.
The Birth of Social Order and Castes
In the third part, the Buddha explained about the origin of Castes, their titles, and their order in the society system which
were still rigidly effective in Buddha's time.
The Khattiya Caste (Rulers)
The rice plants, as mentioned earlier, began to grow in separate plots and people began to divide lands and tend each other's
cluster of rice fief. They became preoccupied in tending their own field. Then, as the evil and greed were aroused, there were
people who begin stealing others' crops. At first, the others only warned the culprit and the culprit promised that he would
never repeat it again. But when it was repeated several times, the people began punishing him with fist, stones, and then sticks.
That is the origin of punishment forms. Then, people began to think that they were too busy to heed every crime and abuse that
happened in their society. They grieved on the rising of evil amongst their people. But most of their time had already been
invested in tending their fief. So, they appointed someone to rectify what is right and what is wrong, give warnings to those who
need it, give punishment to those who deserve it, and in return, they will give him a share of their rice. So, they went to the
fairest, ablest, most likeable, and most intelligent person and appointed him to do the judging and passing out sentences on the
reward of a share of rice. The appointed person thus agreed and the people bestowed upon him the title : 'Maha-Sammata'
meaning: The People's Choice. Then, they bestowed also the second title: 'Khattiya' meaning the 'Lord of the Rice Field', and
finally the third title: 'Raja' which means 'Who gladdens people with Dhamma (or Truth)'. This order was created by the people's
wish and need, based on the Dhamma and not from others. The Buddha stated again that Dhamma is indeed the best of all things.
The Brahmin Caste
Then, amongst the people, some of them begin to think like this: "Evil deeds have risen amongst us, such as: theft, lies,
murders, sexual abuses, punishment, and banishment. Now let us set aside evil, unuseful, and impolite things." The word Brahmins
came, as it meant: "They who put aside Evil and unwholesome things" (1). They set up retreats and huts in the forests and
meditated there. They came to the city at morning and evening only to gather food and after finishing gathering food, they
returned to their huts and meditations. People noticed this and 'Those who meditated' were called 'Jhayanti' or 'Jhayaka'.
There are other people, who can't meditate or dwell in huts in the forest. So, they settled in the cities, did not meditate,
but compiled books. The people called them 'Ajjhayaka' which meant 'They who don't meditate'. At first the Ajjhayaka were viewed
lower than Jhayaka but in the Buddha's time, the Ajjhayaka had been viewed higher in status than the Jhayakas.
The Vessa (Traders) and the Suddha (Hunters)
Among the people who had settled and had family, some began to adopt various trades.
The remainder of these people preferred the work of hunting. The Sudda caste came from the word 'Sudda' which means: 'They Are
Base Who Live By The Chase' [1].
All of the castes, from Brahmin, Khattiya, Vessa, and Suddha originated from these people, and not from others; in accordance
to the Dhamma and not by others.
The Ascetics
But from the four clans, there were people who were not satisfied with their living, left their home and became celibate
ascetics. These are the origin of the fifth caste formed from all the four castes' people who left their lay life and became an
ascetic.
Buddha's Conclusion
The Buddha then concluded his discourse to Vasettha and Bharadvaja: (Due to the governance of Dhamma which became the root of
all castes and people) anyone, from any the caste, who did demerit and wrong doings, lived a bad life of speech, thoughts, views,
and wrong doings, they would end up after their death, in the realm of sufferings, hell, loss, and torture.
But anyone, from any caste, who did merit and good deeds, lived a good life of speech, thoughts, and deeds; had the right
view, after their death, they would end in the realm of happiness and heaven.
Anyone, from any caste, who did both merit and demerit, lived a good and bad life of speech, thoughts, and deeds; had either a
right or a bad view, after their death, they could end in the realm of suffering or the realm of joy.
Anyone, from any caste, who lived a life of disciplined deeds, speeches, thoughts, who had trained and developed himself in
the seven factors of Enlightenment, then he would attain the eradication from the (stains/dust/dirt/filth) of mind in this
current life.
Anyone, from four castes, who became a bhikku (Monk), arahant, who had eradicated stains of
Mind, had done what must be done, had relieved himself from burden, who had attained freedom, who had broken the bondage of
birth, who had been freed due to knowledge; then they would be declared as the best from all of them, in accordance to the Truth
(Dhamma) and not from the basis of not Truth (adhamma).
The Buddha quoted, "Dhamma is the best thing for people In this life and the next as well."
The Buddha quoted the verses of Brahma Sandakumara: "The Khattiya is the best among those who maintain their lineage;
He with knowledge and conduct is best of gods and men." then, the Buddha asserted that the verse is indeed true, according
to the Dhamma, profitable, and true.
The Khattiya’s best among those who value clan; He with knowledge and conduct is best of gods and men."
Thus the discourse ended with Vasettha and Bharadvaja rejoiceing in hearing the words of Buddha.
Digging deeper on the Sutta
While the story of the world's beginning is considered a myth, on the other hand, the buddhist doctrine requires a constant
sceptical approach, where one must see and prove it before one believes it (ehipassiko). However, the profound insight of the
Buddha in two major fields: science (cosmology) and social structure's origin indeed was revolutionary in his era.
On the science part, Buddha implied the theory of the Evolution of Universe, where it is said to shrink and then expand in
repeated cycles.
While on the social science part, the Buddha's words implied the equality of origin in the human race, whether by their sex,
appearance, or by other categories which were founded later based on physiological differences. Buddha also emphasized that the
social structure is formed voluntarily, based on righteousness and necessity, not based on Divine Forces as some theories
stated.
The Monarchy is also formed voluntarily, and the people elect the most righteous and capable person, which implied the
Democracy concept. The Monarch accepts a 'share of rice' as his reward to rectify the social
order, which is the origin of voluntary reward which evolves into the taxation concept. However, the Buddha states that the
Monarch is regarded worthy not because of his divine right but due to his righteousness in deeds. [2]
The Buddha's message was clear, however, that the best thing in the world is Truth (Dhamma) and everything is created,
measured, and valued based on Truth and not from something other.
External links
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