Bihar and Eastern Uttar Pradesh (early history)

by Prakash Narayan | 2011 | 63,517 words

This study deals with the history of Bihar and Eastern Uttar Pradesh (Northern India) taking into account the history and philosophy of Buddhism. Since the sixth century B.C. many developments took place in these regions, in terms of society, economic life, religion and arts and crafts....

The Buddha and the Brahmanas in the Buddhist view

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The brahmanas use bho^[1] as their commonest mode of address while they approach their equals. They use the term bho Gotama^[2] while addressing the Buddha. The term bho is used among the brahmanas while addressing each other which signifies equality, whereas Gotama refers to the Buddha’s gotta affiliation and not to his unique personality and that is why the term bho is used among the brahmanas while addressing each other which signifies equality, whereas Gotama refers to the Buddha’s gotta affiliation and not to his unique personality and that is why the term bho Gotama did not give special status to the Buddha.

The occurrence of the execution to the rule can be seen when a brahmana addresses the Buddha in anger. A case in point is that of Asurindaka Bharadvaja bramana who addresses the Buddha as samana^[3] in anger. Paccaniika brahmana intentionally insults the Buddha by calling him samana.^[4] The case of the brahmana Vdaya is an another exception. Buddha goes to the brahmana Udaya’s house and begs for alms. The brahmana fills the Buddha’s bowl with rice. After he has done so the third time, Udaya says to the Buddha, “A pertinacious man is the samana Gotama that he comes again and again.^[5]

The brahmana resort to the use of bhante to address the Buddha only in one instance. The Buddha was invited to a meal by a certain brahmana in competition with others, thereby showing his obvious leaning towards the Buddha. In his formal invitation to the Buddha he addresses him as bhante along with bho Gotama.^[6] The brahmana manifests his deep respect towards the Buddha by addressing him as bhante; the additional bho Gotana indicates his retention of the membership of the brahmana group.

An another exceptional case is that of the brahmana Pingayani who comes forward before the assembly of the Licchavis and addresses the Buddha as Bhagava and sugata.^[7] He utters an impromptu couplet in which he praises and compares the Buddha with the Angirasa, the sun. However, the Licchavis reward him for this act by presenting him with five hundred robes, which the brahmana gives to the Buddha.

The brahmanas refer the Buddha as samano Gotama, saddhim sammodi (henceforth abbreviated as S.S.) is the usual description of the salutation that the brahmans use for the Buddha, which indicates and exchange of greetings, and once again implies equality of status, whereas the behaviour of other classes towards the Buddha, is described through the term abhivadeti, indicating respectful salutation.

The change in the behaviour of the brahmana can be noticed when he becomes an upasaka. The brahmana sonadanda’s case illustrates this. Sonada nda invites the Buddha for a meal after becoming an upasaka. After the meal he proposes a form of behaviour alternative to the one customary for an upasaka. He would join hands in salutation on entering the assembly only symbolically, by stretching forth his joined palms, and bow down low in salutation also symbolically, only by moving his hands whilst leaving.^[8] Usually upasakas, whether householders, monks, or kings salute (abhivadeti) the Buddha, and, keeping their right side to his, circumambulate and take leave of them. This is the stereotyped description found in the text. In the case of Sonadanda, the bramana acts less respectfully for fear of loss of status.

The practise in the case of those who become arahats, or enter the Buddhist samgha is very different, even when the converts are brahmanas. Thus sela brahmana who joins the order and becomes and arahat, thenceforth and addresses the Buddha as bhante Bhagava.^[9] We also notice a change in terms of reference in the text. The prefix ayasma is added to these brahmanas who become monks.

On the other hand, Buddha uses a number of terms in addressing brahmanas which normally include the title brahmana. Sometimes in familiar cases he also addresses particular brahmanas by referring to their gotta. Brahmana-gahapatis when in a group are addressed by him as gahapatayo, stressing their role as heads of households. The brahmana youth, however, he addresses by their personal names as manava (student).

The Buddha addresses a brahmana after becoming a Buddhist monk with his gotta and never as brahmana. In the terms of reference the personal name and gotta are used. Moreover, the usual forms of address and the titles used in addressing monks, such as avuso and ayasma also occur respectively.