“I am born of Dharma, created by dharma and heir of dharma, no matter what caste he was born into.” – Gautam Buddha
Introduction
The Agganna Sutta, also known as the “Discourse on What is Primary ” or “The Sutta on the Beginning of the World,” is a Buddhist scripture that is part of the Digha Nikaya. It belongs to Shakya republic, Kosala Kingdom. It is one of the collections of discourses in the Pali Canon, the ancient scriptures of Theravada Buddhism. The Agganna Sutta is considered unique among Buddhist texts as it presents a cosmogonical and cosmological myth that explains the origins of the universe, the evolution of life, and the development of human society.
The Agganna Sutta, nestled within the Digha Nikaya as the 27th discourse, is a profound exposition delivered by the Buddha to two Brahmins, Bharadwaja and Vasettha. Departing from conventional creation narratives, this sutta dives deep into the roots of Earth’s genesis and the intricate tapestry of social order, shaking the foundations of prevailing caste-based theories found in the Rig Veda.
Table of Contents
Essence of Sutta
Aggnasutta commences by narrating the presence of Buddha in the Savitri temple, where two Brahmins named Bharadwaja and Vasettha were undergoing training with the monks to join the Sangha. One evening, as Buddha took a stroll, the Brahmins approached him, seeking to hear Dhamma from him. In response, Buddha inquired about their journey so far, prompting them to share their experiences of facing insults from fellow Brahmins for their decision to become monks. They were criticized by others who asserted that the Brahmin caste was the best and leaving it for another caste was disgraceful.
The Buddha, in turn, began to debunk the falsehoods spread by these other Brahmins. He warned that the deceptive actions of these Brahmins would lead to negative consequences. Buddha elaborated that individuals from any of the four classes could renounce worldly affairs, become monks, attain the status of Arahant, conquer their minds, fulfill their duties, free themselves from burdens, break the bonds of birth, and achieve true freedom through knowledge. Such individuals, according to Buddha, stand out as the best in adherence to Truth and Dhamma.
Buddha emphasized the supremacy of Dhamma in both this life and the next. He advised Vasettha to publicly declare himself as a child of Bhagwan, born from the mouth of Dhamma, created and sustained by Dhamma, and as the heir of Dhamma. In doing so, one aligns themselves with the profound principles of Truth and righteousness.
This proclamation emphatically communicates that the path to virtue and the pursuit of Nirvana is open to all, transcending the limitations of caste. In doing so, the Agganna Sutta challenges deeply ingrained caste-based ideologies, especially those found in ancient texts like the Rig Veda.
Origin of Life on Earth
Prior to the emergence of Earth, humans predominantly originate in the Abhassara Brahma world. These radiant beings enjoy an extended lifespan, sustaining themselves solely on delight.
During periods of cosmic contraction, Suns, Stars, Planets, or Moons exist. According to Buddhist teachings, the universe undergoes cycles of expansion, known as Vivaṭṭa kappa, and contraction, referred to as Samvaṭṭa kappa. Over an extensive timeframe, societies open up during specific epochs and close down after millions of cycles of that particular time.
Theories of Kingship
The presence of a state is deemed essential for maintaining order in human society. The rights associated with private property and family can only be upheld through the regulatory and punitive authority of the state. The Agganna Sutta traces the origin of monarchy, presenting a mythic narrative depicting the degradation of humanity from Rousseau’s original state of nature to a Hobbesian condition. As individuals become characterized by greed, dishonesty, quarrelsomeness, and violence, a need for governance arises. In response, people collectively choose a king to ensure the common good, willingly relinquishing a portion of their individual rights.
Aggnasutta explores three kinds of Kingship-
- Maha Sammata – The People’s Choice
- Khattiya – Lord of Rice field
- Raja – Who gladdens people with Dhamma (Truth)
The origin of kingship is thus framed within the context of a social contract. Buddha elaborates on the genesis of the four social classes:
- Landed ruling class
- Priestly class
- Trading class (Vessa)
- Hunters (Sudda)
The Social Institution
The Agganna Sutta unfolds a comprehensive vision of the social institution, delineating the roles and functions of each caste within the intricate fabric of society.
Kshatriyas – Judges and Leaders:
The Kshatriyas, belonging to the warrior class, are assigned the crucial responsibility of making judgments and determining punishments. These noble leaders are not merely warriors but the bedrock of justice, ensuring the smooth functioning of the societal framework.
Brahmins – Custodians of Knowledge:
Contrary to traditional notions, the sutta challenges the perception of Brahmins as exclusive meditators. Instead, it suggests that those who may not excel in meditation channel their energies into scholarly pursuits, contributing to the creation of religious texts. This expansive role emphasizes the diversification of skills within the Brahmin class beyond the stereotypical meditation-centric role.
Vaishyas – Tradesmen:
The Vaishyas find their niche as tradesmen, engaging in commercial activities that sustain the economic vitality of the community. Their contributions as merchants and entrepreneurs play a pivotal role in fostering prosperity and interconnectedness within society.
Shudras – Laborers and Servants:
The Shudras, encompassing hunters, laborers, and servants, form an integral part of the societal tapestry. Their diverse roles contribute to the functioning of various sectors, highlighting the interconnectedness and interdependence of each caste in the grand design of the social order.
Fifth Caste – Ascetics:
A remarkable addition to the traditional four castes is the ascetic class. Comprising individuals dissatisfied with worldly pursuits, they forsake their homes and embrace celibate asceticism. This fifth caste transcends the boundaries of the traditional structure, drawing members from all four castes. Marked by the pursuit of enlightenment, these ascetics epitomize the Arhat, having realized the profound truth and surpassed the limitations of societal categorizations.
This unique addition challenges conventional notions, presenting a holistic perspective on societal roles and aspirations. It underscores that the path of asceticism and enlightenment is open to individuals from any background, breaking down the barriers of caste and heralding a vision of unity in diversity.
Conclusion
Concluding his discussion with Vasettha and Bharadwaja, the Buddha asserted that individuals from any social class, be it Brahmin or otherwise, who engage in wrongful actions or lead a life marked by negative speech, thoughts, and deeds, are destined for suffering, hellish experiences, and torment. Conversely, those who cultivate merit, engage in virtuous deeds, and uphold a positive way of life, even beyond their earthly existence, are bound for joy and heavenly realms. The Buddha stressed that anyone, irrespective of their social class, could attain enlightenment through a disciplined life. He emphasized the supremacy of Dharma, stating that it is the most beneficial guide for people in both their current and future lives.
The discourse concluded with Vasettha and Bharadwaja attentively receiving the Buddha’s final words with a sense of contentment.
In its essence, the Agganna Sutta, rooted in ancient Buddhist teachings, resonates with timeless insights into the nature of social order, the transcendence of caste, and the genesis of life on Earth. Its intricate narrative challenges established norms, inviting deep contemplation on the fundamental principles that shape human societies and the ever-relevant quest for enlightenment.
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