Difference between revisions of "Brahman"
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[[婆羅門]] (Skt, [[Pali]] [[brahmana]]; Jpn [[baramon]] ) | [[婆羅門]] (Skt, [[Pali]] [[brahmana]]; Jpn [[baramon]] ) | ||
| − | Also, [[Brahmin]]. A member of the priestly class, the [[highest]] of the four [[castes]] in {{Wiki|ancient India}}. The other three were the [[Kshatriya]], the {{Wiki|military}} or ruling class; the [[Vaishya]], or class of peasants, {{Wiki|merchants}}, and artisans; and the [[Shudra]], or slave class | + | Also, [[Brahmin]]. A member of the priestly class, the [[highest]] of the four [[castes]] in {{Wiki|ancient India}}. The other three were the [[Kshatriya]], the {{Wiki|military}} or ruling class; the [[Vaishya]], or class of peasants, {{Wiki|merchants}}, and artisans; and the [[Shudra]], or slave class. |
| + | The [[Brahmans]] retained exclusive rights over the administration of [[religious]] matters such as instruction on the [[Vedas]] and performance of [[rites]] and [[rituals]]. Since [[Brahmanism]] held that the [[accumulation of merit]] and the [[gods]]' beneficence depended upon the correct performance of [[rituals]], this right invested the [[Brahmans]] with tremendous {{Wiki|social}} authority. | ||
| − | [[ | + | Their ascendancy over the other [[castes]] was secured in the later {{Wiki|Vedic}} period, from around 1000 B.C.E. through 500 B.C.E. During this period, an agricultural {{Wiki|society}} developed in the {{Wiki|Ganges Valley}}, and [[rituals]] assumed great importance. The [[Brahmans]] formed a detailed system of [[rites]] and held sole claim over their administration. |
| − | + | By the [[time]] of [[Shakyamuni]], however, a flourishing of commerce and industry was under way, and many cities had appeared. As powerful monarchic states were formed, the [[Kshatriya]] and [[Vaishya]] classes rose in {{Wiki|social}} [[standing]], and the authority of the [[Brahmans]] declined proportionately. | |
| − | Whoever speaks words that are gentle, informative, [[pleasant]] and [[offensive]] to none, him I call a true [[brahman]].’ (Dhp.406-8). Because he threatened their high position, many [[brahmans]] were [[bitter]] opponents of the [[Buddha]]. On the other hand, because they were also often well-educated and {{Wiki|intelligent}}, a good number of [[brahmans]] converted to [[Buddhism]] both during the [[Buddha’s]] [[time]] and in the following centuries. | + | |
| + | [[Brahmans]] ([[brāhmaṇa]]) are the [[Wikipedia:Heredity|hereditary]] {{Wiki|priests}} of [[Hinduism]] and occupy the [[highest]] position in the {{Wiki|caste system}}. | ||
| + | |||
| + | The {{Wiki|Manusmṛti}}, the classical text on Hundu law, says: ‘By his [[birth]] alone a [[brahman]] is a [[god]] even to the [[gods]], and his teachings are authoritative for [[humans]] because it comes from the [[Vedas]]. ‘ | ||
| + | |||
| + | At the [[time]] of the [[Buddha]] [[brahmans]] had a reputation for [[greed]], [[arrogance]] and worldliness, which was in contrast to the high values they espoused. | ||
| + | |||
| + | The [[Buddha]] criticised the [[brahmans]]’ demand for honour and precedence simply because they were born [[brahmans]] and said that anyone – high [[caste]] or not – was [[worthy]] of [[respect]] if they were [[virtuous]]. | ||
| + | |||
| + | This, the [[Buddha]] said, made one a {{Wiki|real}} [[brahman]]: ‘Whoever is friendly amidst the {{Wiki|hostile}}, [[peaceful]] amidst the [[violent]], content amidst the [[clinging]], him I call a true [[brahman]]. He, whose [[passion]] and [[hatred]], {{Wiki|pride}} and [[hypocrisy]] have just fallen away like a [[mustard seed]] on a needle point, him I call a true [[brahman]]. | ||
| + | |||
| + | Whoever speaks words that are gentle, informative, [[pleasant]] and [[offensive]] to none, him I call a true [[brahman]].’ (Dhp.406-8). Because he threatened their high position, many [[brahmans]] were [[bitter]] opponents of the [[Buddha]]. | ||
| + | |||
| + | On the other hand, because they were also often well-educated and {{Wiki|intelligent}}, a good number of [[brahmans]] converted to [[Buddhism]] both during the [[Buddha’s]] [[time]] and in the following centuries. | ||
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 13:58, 16 October 2015
Brahman (bram ze, Skt. brahmana). Member of the priestly caste.
Brahman
婆羅門 (Skt, Pali brahmana; Jpn baramon )
Also, Brahmin. A member of the priestly class, the highest of the four castes in ancient India. The other three were the Kshatriya, the military or ruling class; the Vaishya, or class of peasants, merchants, and artisans; and the Shudra, or slave class.
The Brahmans retained exclusive rights over the administration of religious matters such as instruction on the Vedas and performance of rites and rituals. Since Brahmanism held that the accumulation of merit and the gods' beneficence depended upon the correct performance of rituals, this right invested the Brahmans with tremendous social authority.
Their ascendancy over the other castes was secured in the later Vedic period, from around 1000 B.C.E. through 500 B.C.E. During this period, an agricultural society developed in the Ganges Valley, and rituals assumed great importance. The Brahmans formed a detailed system of rites and held sole claim over their administration.
By the time of Shakyamuni, however, a flourishing of commerce and industry was under way, and many cities had appeared. As powerful monarchic states were formed, the Kshatriya and Vaishya classes rose in social standing, and the authority of the Brahmans declined proportionately.
Brahmans (brāhmaṇa) are the hereditary priests of Hinduism and occupy the highest position in the caste system.
The Manusmṛti, the classical text on Hundu law, says: ‘By his birth alone a brahman is a god even to the gods, and his teachings are authoritative for humans because it comes from the Vedas. ‘
At the time of the Buddha brahmans had a reputation for greed, arrogance and worldliness, which was in contrast to the high values they espoused.
The Buddha criticised the brahmans’ demand for honour and precedence simply because they were born brahmans and said that anyone – high caste or not – was worthy of respect if they were virtuous.
This, the Buddha said, made one a real brahman: ‘Whoever is friendly amidst the hostile, peaceful amidst the violent, content amidst the clinging, him I call a true brahman. He, whose passion and hatred, pride and hypocrisy have just fallen away like a mustard seed on a needle point, him I call a true brahman.
Whoever speaks words that are gentle, informative, pleasant and offensive to none, him I call a true brahman.’ (Dhp.406-8). Because he threatened their high position, many brahmans were bitter opponents of the Buddha.
On the other hand, because they were also often well-educated and intelligent, a good number of brahmans converted to Buddhism both during the Buddha’s time and in the following centuries.
