Nati (extended kin-group)

It has been argued that nati or extended kin-group functions as an effective caste and in that sense, therefore, is nearer to the modern sub-caste.

The Buddha gives a special permission to former members of another sect (annatithiyo pubbo) who are sakyas by birth (jatiya sakiya), because they are of the same nati as Buddha.^[1] However, there is a probationary period for others. When the Buddha died, remains of his body (sarira bhaga) were claimed by the Licchavis of Vesali, the Koliyas of Ramagama, the Mallas of Pava, the Bullis of allakappa and the Moriyas of Pipphalivana, on the ground that they were khattiyas and the Buddha was also a khattiya. It is claimed by the brahmana of Vett hadipa on the ground that he was a brahmana whereas the Buddha was khattiya. But the sakyas of Kapilavatthu claimed it on the ground that the Buddha was the greatest one in their nati (amhakam natisettho).^[2]

Among the four kinds of losses which cause renunciation, loss of nati (nati parijunnam) is one. The loss of nati is further explained as reduction in the natakas.^[3] A man of low character lies when he is asked to go as a witness before a meeting (sabhagato), an assembly (parisagato), nati (nati majjhagato) a royal court (rajakula majjhagato).^[4]

The brahmana sonadanda refers to the Buddha as “the samana Gotama who has left his home after giving up a great nati group (mahantam natisamgham ohaya pabbojito).”^[5] The gahapati gahaptiputta or others leave home after giving up a small or great circle of nati. Here the text explains that it is the natakas who protect her.^[6]

The powers of a respectable woman (matugama) are the power of beauty (r upabalam), of money (bhogabalam), of nati (natibalam) of having a son (putta balam) and of decency (silabalam).^[7] A lay person with faith (ariyasavaka) who obtains riches through work and diligence must give five shares (bali). These are: shares to nati (natibalim), to a quest (atithibalim), to ancestors (pubbapetabalim), to the king (rajabolim) and to the gods (devabalim).^[8]

The following instances show that the term nati is sometimes used in conjunction with kula (family). The gahapati Ugga of Vesali permits his wives to go to their natikula if they so desire.^[9] In the same way, the brahmana Managovinda permits his forty wives to go to natikula and seek another husband (natikula gacchantu anam bhattaram pariyesatu).^[10]

Thus we can see from the above usages that when nati has been used by itself, it denotes like the modern caste a social group. At other times it is coupled with the terms such samgha or parivatta (circle) which themselves indicate grouping. It is important that sakyajati (those born of sakyas) are the same nati as the Buddha who is also born a sakya. The Buddha, instead of disregarding this affiliation particularly recognizes it in recruitment in the samgha.

The Buddha is acknowledged by the sakyas of Kapilavastthu as their natisettho whereas the other extended kin groups (ruling) claimed identification with Buddha on the grounds of their common khattiya origin. This shows that nati is a smaller group than the jati or vanna groups which are normally mentioned as khattiya, brahmana, vessa and sudda, or as khattiya, brahmana, and gahapati. It is also important to note that the term nati is not used to indicate status. There is not arrangement of nati in the same manner as in jati. The last is due to the fact that where a status is associated with social functions, there is an absence of a general caste is associated with social functions; there is an absence of a general caste system in the modern sense.

¥ati similarizes the modern caste in taking evidence, making rules and imposing punishment in the form of a fine. A man must offer a share to the nati when he obtains wealth. The loss of nati is serious and may lead to renunciation. A woman may rely on her nati and consider it a power. A nun may go to nati on account of a quarrel. Women on being forsaken by their husbands can go back to their nati families. And the people welcome a monk of their nati with food.

There is no direct reference as to the composition of the nati group. But the use of the term in conjunction with the term kula suggests that it possibly consisted of a number of kulas. In the term natikula, nati is used as an adjective qualifying kula. The intention of such a use is obvious; it seeks to point only to certain kula, not one’s own, from which help may be sought. The brahmana Mahagovinda asks his wife to go to their natikula and seek husbands.

Footnotes and references:

[1]:

Vinaya. I.71, bhikkhave imaham... natinam aveniyam pariharam dassamiti.

[2]:

Digha Nikaya.II.165.

[3]:

Anguttara Nikaya.V.264, natika anupubbena parikkhayam gacchanti.

[4]:

Digha Nikaya.I.115.

[5]:

Ibid., I.162.

[6]:

Majjhima Nikaya.III.46. Vinaya.III.139.

[7]:

Samyutta Nikaya.IV.246.

[8]:

Anguttara Nikaya.II.45.

[9]:

Anguttara Nikaya.IV.210.

[10]:

Digha Nikaya.II.249.