The foremost ones

An interesting discourse, the Aggañña Sutta (A. ii. 80) is about the beginning (agg) knowledge (añña) of the castes.  It also happens to be a somewhat humorous putdown of the Brahmin caste who claim that their lineage goes back to the god Brahmâ which makes them always superior to others.  But according to the Buddha, all castes are the same when it comes to doing good and bad things.  The Buddha says, "Both dark and bright qualities ... are scattered indiscriminately among all four castes."

The Buddha then goes on to tell a story (which is more myth like) which shows how beings de-evolve from the Abhassara Brahma world; who gradually become more coarse and degenerate except for those who are restrained in body, speech and thought; who will attain nirvana in this very life.  (Brackets are mine.)

 10. 'There comes a time, Vasettha, when, sooner or later after a long period, this world contracts [dissolves]. At a time of contraction, beings are mostly born in the Abhassara Brahma world. And there they dwell, mind-made, feeding on delight, self-luminous, moving through the air, glorious — and they stay like that for a very long time. But sooner or later, after a very long period, this world begins to expand again [re-evolves]. At a time of expansion, the beings from the Abhassara Brahma world, [85] having passed away from there, are mostly reborn in this world. Here they dwell, mind-made, feeding on delight, self- luminous, moving through the air, glorious--and they stay like that for a very long time.

11. 'At that period, Vasettha, there was just one mass of water, and all was darkness, blinding darkness. Neither moon nor sun appeared, no constellations or stars appeared, night and day were not distinguished, nor months and fortnights, no years or seasons, and no male and female, beings being reckoned just as beings. And sooner or later, after a very long period of time, savoury 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 colour, smell and taste. It was the colour of fine ghee or butter, and it was very sweet, like pure wild honey.

12. 'Then some being of a greedy nature said: "I say, what can this be?" and tasted the savoury earth on its finger. In so doing, it became taken with the flavour, and craving arose in it. Then other beings, taking their cue from that one, also tasted the stuff with their fingers. They too were taken with the flavour, and craving arose in them. So they set to with their hands, breaking off pieces of the stuff in order to eat it. And [86] the result of this was that their self-luminance disappeared. And as a result of the disappearance of their self-luminance, the moon and the sun appeared, night and day were distinguished, months and fortnights appeared, and the year and its seasons. To that extent the world re-evolved.

13. 'And those beings continued for a very long time feasting on this savoury earth, feeding on it and being nourished by it. And as they did so, their bodies became coarser, and a difference in looks developed among them. Some beings became good- looking, others ugly. And the good-looking ones despised the others, saying: "We are better-looking, than they are." And because they became arrogant and conceited about their looks, the savoury earth disappeared. At this they came together and lamented, crying: "Oh that flavour! Oh that flavour!" And so nowadays when people say: "Oh thatflavour!" when they get something nice, they are repeating an ancient saying without realising it.

14. 'And then, when the savoury earth had disappeared, [87] a fungus cropped up, in the manner of a mushroom. It was of a good colour, smell, and taste. It was the colour of fine ghee or butter, and it was very sweet, like pure wild honey. And those beings set to and ate the fungus. And this lasted for a very long time. And as they continued to feed on the fungus, so their bodies became coarser still, and the difference in their looks increased still more. And the good-looking ones despised the others. . . And because they became arrogant and conceited about their looks, the sweet fungus disappeared. Next, creepers appeared, shooting up like bamboo. . . , and they too were very sweet, like pure wild honey.

15. 'And those beings set to and fed on those creepers. And as they did so, their bodies became even coarser, and the difference in their looks increased still more. . . [88] And they became still more arrogant, and so the creepers disappeared too. At this they came together and lamented, crying: "Alas, our creeper's gone! What have we lost!" And so now today when people, on being asked why they are upset, say: "Oh, what have we lost!" they are repeating an ancient saying without realising it.

16. 'And then, after the creepers had disappeared, rice appeared in open spaces, free from powder and from husks, fragrant and clean-grained. And what they had taken in the evening for supper had grown again and was ripe in the morning, and what they had taken in the morning for breakfast was ripe again by evening, with no sign of reaping. And these beings set to and fed on this rice, and this lasted for a very long time. And as they did so, their bodies became coarser still, and the difference in their looks became even greater. And the females developed female sex-organs, and the males developed male organs. And the women became excessively preoccupied with men, and the men with women. Owing to this excessive preoccupation with each other, passion was aroused, and their bodies burnt with lust. And later, because of this burning, they indulged in sexual activity. But those who saw them indulging threw dust, ashes or [89] cow-dung at them, crying: "Die, you filthy beast! How can one being do such things to another!" Just as today, in some districts, when a daughter-in-law is led out, some people throw dirt at her, some ashes, and some cow-dung, without realising that they are repeating an ancient observance. What was considered bad form in those days is now considered good form.

17. 'And those beings who in those days indulged in sex were not allowed into a village or town for one or two months. Accordingly those who indulged for an excessively long period in such immoral practices began to build themselves dwellings so as to indulge under cover. 'Now it occurred to one of those beings who was inclined to laziness: "Well now, why should I be bothered to gather rice in the evening for supper and in the morning for breakfast? Why shouldn't I gather it all at once for both meals?" And he did so. Then another one came to him and said: "Come on, let's go rice-gathering." "No need, my friend, I've gathered enough for both meals." Then the other, following his example, gathered enough rice for two days at a time, saying: "That should be about

enough." Then another being came and said [go] to that second one: "Come on, let's go rice-gathering." "No need, my friend, I've gathered enough for two days." (The same for 4, then 8, days). However, when those beings made a store of rice and lived on that, husk-powder and husk began to envelop the grain, and where it was reaped it did not grow again, and the cut place showed, and the rice grew in separate dusters.

18. 'And then those beings came together lamenting: "Wicked ways have become rife among us: at first we were mind-made, feeding on delight. Call events repeated down to the latest development, each fresh change being said to be due to 'wicked and unwholesome ways'). . . [91] [92] and the rice grows in separate dusters. So now let us divide up the rice into fields with boundaries." So they did so.

19. 'Then, Vasettha, one greedy-natured being, while watching over his own plot, took another plot that was not given to him, and enjoyed the fruits of it. So they seized hold of him and said: "You've done a wicked thing, taking another's plot like that! Don't ever do such a thing again!" "I won't", he said, but he did the same thing a second and a third time. Again he was seized and rebuked, and some hit him with their fists, some with stones, and some with sticks. And in this way, Vasettha, taking what was not given, and censuring, and lying, and punishment, took their origin.

20. 'Then those beings came together and lamented the arising of these evil things among them: taking what was not given, censuring, lying and punishment. And they thought: "Suppose we were to appoint a certain being who would show anger where anger was due, censure those who deserved it, and banish those who deserved banishment! And in return, we would grant him a share of the rice." [93] So they went to the one among them who was the handsomest, the best-looking, the most pleasant and capable, and asked him to do this for them in return for a share of the rice, and he agreed.

21. '"The People's Choice" is the meaning of Maha-Sammata, which is the first regular title to be introduced. "Lord Of The Fields" is the meaning of Khattiya, the second such title. And "He Gladdens Others With Dhamma" is the meaning of Raja, the third title to be introduced. This, then, Vasettha, is the origin of the class of Khattiyas, in accordance with the ancient titles that were introduced for them. They originated among these very same beings, like ourselves, no different, and in accordance with Dhamma, not otherwise.

Dhamma's the best thing for people In this life and the next as well.

22. 'Then some of these beings thought: "Evil things have appeared among beings, such as taking what is not given, censuring, lying, punishment and banishment. We ought to put aside evil and unwholesome things." And they did [94] so. "They Put Aside Evil And Uwholesome Things" is the meaning of Brahmin, which is the first regular title to be introduced for such people. They made leaf-huts in forest places and meditated in them. With the smoking fire gone out, with pestle cast aside, gathering alms for their

evening and morning meals, they went away to a village, town or royal city to seek their food, and then they returned to their leaf-huts to meditate. People saw this and noted how they meditated. "They Meditate" is the meaning of Jhayaka, which is the second regular title to be introduced.

23. 'However, some of those beings, not being able to meditate in in leaft-huts, settled around towns and villages and compiled books. People saw them doing this and not meditating. "Now These Do Not Meditate" is the meaning of Ajjhayaka, which is the third regular title to be introduced. At that time it was regarded as a low designation, but now it is the higher. This, then, Vasettha, is the origin of the class of Brahmins in accordance with the ancient titles that were introduced for them. [95] Their origin was from among these very same beings, like themselves, no different, and in accordance with Dhamma, not otherwise.

Dhamma's the best thing for people In this life and the next as well.

24. 'And then, Vasettha, some of those beings, having paired off, adopted various trades, and this "Various" is the meaning of Vessa, which came to be the regular title for such people. This, then, is the origin of the class of Vessas, in accordance with the ancient titles that were introduced for them. Their origin was from among these very same beings. ..

25. 'And then, Vasettha, those beings that remained went in for hunting. "They Are Base Who Live By The Chase", and that is the meaning of Sudda, which came to be the regular title for such people. This, then, is the origin of the class of Suddas in accordance with the ancient titles that were introduced for them. Their origin was from among these very same beings. . .

26. 'And then, Vasettha, it came about that some Khattiya, dissatisfied with his own Dhamma, went forth from the household life into homelessness, thinking: "I will become an ascetic." And a Brahmin did likewise, a Vessa did [96] likewise, and so did a Sudda. And from these four classes the class of ascetics came into existence. Their origin was from among these very same beings, like themselves, no different, and in accordance with Dhamma, not otherwise.

Dhamma's the best thing for people In this life and the next as well.

27. 'And, Vasettha, a Khattiya who has led a bad life in body, speech and thought, and who has wrong view will, in consequence of such wrong views and deeds, at the breaking-up of the body after death, be reborn in a state of loss, an ill fate, the downfall, the hell-state. So too will a Brahmin, a Vessa or a Sudda.

28. 'Likewise, a Khattiya who has led a good life in body, speech and thought, and who has right view will, in consequence of such right view and deeds, at the breaking-up of

the body after death, be reborn in a good destiny, in a heaven-state. So too will a Brahmin, a Vessa or a Sudda.

29. 'And a Khattiya who has performed deeds of both kinds in body, speech and thought, and whose view is mixed will, in consequence of such mixed views and deeds, at the breaking-up of the body after death, experience both pleasure and pain. So too will a Brahmin, [97] a Vessa or a Sudda.

30. 'And a Khattiya who is restrained in body, speech and thought, and who has developed the seven requisites of enlightenment, will attain to Parinibbana in this very life. So too will a Brahmin, a Vessa or a Sudda.

31. 'And, Vasettha, whoever of these four castes, as a monk, becomes an Arahant who has destroyed the corruptions, done what had to be done, laid down the burden, attained to the highest goal, completely destroyed the fetter of becoming, and become liberated by the highest insight, he is declared to be chief among them in accordance with Dhamma, and not otherwise.

Dhamma's the best thing for people In this life and the next as well.

32. 'Vasettha, it was Brahma Sanankamara who spoke this verse:

"The Khattiya's best among those who value clan; He with knowledge and conduct is best of gods and men."

This verse was rightly sung, not wrongly, rightly spoken, not wrongly, connected with profit, not unconnected. I too say, Vasettha:

[98] "The Khattiya's best among those who value clan; He with knowledge and conduct is best of gods and men."'

Thus the Lord spoke, and Vasettha and Bharadvaja were delighted and rejoiced at his words. (trans. Maurice Walshe).

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