Buddhist Bráhman

Buddhist Brahmans have been several in number and have been well known in scriptures and history for their contribution to Buddhism from the time of the Buddha. Some like Sariputra and Maudgalyayana were the Buddha's disciples, while some like Bodhidharma were missionaries spreading Buddhism beyond India. Others like Asvaghosa were poets; others like Chandragomin were grammarians. Both Sramanas and Brahmans (whether Sramana or not) are important in terms of spirituality.

Notable scholars and sages

Many of the best-known Buddhists were Brahmins. They include Gautama Buddha's chief disciples Sariputra and Maudgalyayana, Vasubandhu and Mahakasyapa (founders of Mahayana Buddhism); Nagarjuna and Asvaghosa, the reformer of Theravada Buddhism; Buddhaghosa (founder of Vajrayana Buddhism; Padmasambhava, founder of Tibetan Buddhism; Shantideva, author of Bodhicharyavatara (The Way of the Bodhisattva); Bodhidharma, founder of Zen Buddhism and Kung Fu and Kumarajiva, both of whom brought Buddhism to China and beyond; Nagasena, the debater of Milinda Panha; Manjushri, mentor of Ashoka and Radhaswami, the person who brought Ashoka to Buddhism, and scholars of Nalanda such as Aryadeva and Shantarakshita, who taught Buddhism and new doctrines.

People born in Brahmin families feature extensively in Buddhist Tripitakas, and are found among the Buddha's chief disciples. The "Brahmana-Varga" (section on Brahmins) in the Dhammapada lists the Buddha's views on Brahmins. Peter Masefield writes, "The canonical texts show the early Buddhists seeking their Sustenance mostly from Brahmin families, and the dhamma-cakkhu (the insight into the Four Truths) that led to liberation was given almost exclusively to men of Brahmin descent." Gurmukh Ram Madan states, "Also brahmans appear to have been taken up; but they were the distinguished representatives of a cultured laity - a secular strata of nobles who formed the majority of Buddha's disciples".

A Buddhist layman, Jayadeva of Bihar, was imprisoned when the Odantapuri Buddhist learning centre was attacked; he advised a group of monks in Nalanda of the Muslim threat, and helped them flee to safety.

Scholar Asim Chatterjee adds,

To add to Asim Chatterjee's statement, when Devadatta was making his order's monks believe that Gautama Buddha lives in luxury and abundance, it was Sariputra and Maudgalyayana's preaching that the misinformted monks left and became Buddhist monks.

List of prominent historical Bhikshus

Notable Buddhas

From the Jatakas that mention The Twenty-eight Buddhas prior to the Gautama Buddha, it is clear noted clearly that seven are Brahmins. They are Dipankara (the first Buddha), Mangala, Revata, Anomadassi, Kakusandha, Konagamana, and Kasyapa.

Historically Buddhism was prominent in Kapilavastu before the birth of Gautama Buddha. This is evident by the worship of Buddhas in the time of Gautama Buddha these Buddhas were Krakuchchanda, Kanaka Muni, and Kasyapa, and were all of Brahmin lineage. According to the Jatakas, several disciples of Buddhas prior to Gautama Buddha were Gautama's previous births. Many of them were Brahmin. The name Kapilavastu itself is from the Samkhya Brahmin hermit Kapila, whom is said in some Jatakas to be a previous birth of Gautama Buddha.

In kingdoms

Monarchs

There have also been Brahmin Buddhists monarchs, including Brahmin-family dynasties which were almost exclusively Buddhist:

• Boudh Dynasty of Odisa, as the name indicated was devoutly Buddhist although gave royal to support to other sects too. Gandhamardan Dev was the last king of this dynasty and adopted Ananga Bhanja of Keonjhar Bhanja royal family, which in its span gave support to Buddhism too. The Parimalagiri inscriptions in the Gandhamardan Hills might have been built by him as the hill is named after the king. Parimalagiri was a university for Buddhist monks. It is even said that this site in the country of South Kosala was visited by Hiuen-Tsang and spoken highly of the popularity of Buddhism in this region.
• Chandra Dynasty of Bengal are given references of Puranchandra and Subarnachandra adopting Buddhism, but more to their successors Trailokyachandra and Srichandra who ruled Harikel and Chandradwip (Barisal.)
• Kadamba Dynasty
• Khadga Dynasty of Bengal that ruled a part of the-then Bengal, were a Buddhist dynasty that carried the surname Bhatt. They made several temples and monasteries. For example, Raja Bhatta was a very committed Mahayanist Buddhist.
• Kandy Dynasty's Ehelepola Maha Adigar of Sri Lanka was the Dissava of Sabaragamuwa, to Kandy for tyrannically King Rajasingha (whom he overthrew later), converting many to Buddhism.
• Samatata Dynasty was a Brahmin Buddhist dynasty.
• Sunga Empire had several devout Buddhists, and a stupa was dedicated to the Buddha at Bharhut. The existence of Buddhism in Bengal in the Sunga period can also be inferred from a terracotta tablet that was found at Tamralipti and is on exhibit at the Asutosh Museum, University of Calcutta. A Mahabodhi Temple inscription records help from the wives of King Brahmamitra and Indragnimitra in the temple construction.
• Vakataka Dynasty of the Basim branch or western branch of the empire were Buddhist, even supporting the Ajanta caves.
• Vishnukundin Dynasty of Andhradesa were originally a Buddhist dynasty and made several Buddhist monuments and gave contributions to monks. For example, kings Govindavarman I, Madhav Varma II and Vikramendrabhattaraka were great supporters. Madhav Varma II patronized Buddha-worship. Govinda Varma I was hailed as the Buddhist and builder of stupas and Viharas. His wife Parama Bhattari Kama Devi also patronized Buddhism and built a monastery. Vikramendra Varma II, made liberal grants to the same Mahadevi's Buddhist vihara.

In the Buddha's own times there were some monarchs that accepted his doctrine. In the Vinaya Pitaka (I, 3), the Buddha is meditating in a forest shortly after his enlightenment when a storm arises; the Naga King Mucalinda shelters the Buddha from the storm by covering his head with his seven snake heads. The king then assumes the form of a young Brahmin, and gives homage to the Buddha.

Ministers and clerics

There were many ministers of dynasties throughout India and abroad that made it their mission to propagate Buddhism. In Cambodia there is an edict stating that King Jayavarman and his son Rudravarman built a monument dedicated to the Buddha, and appointed a Brahmin to protect it.

• Amoghavajra
• Bhadra Palita was converted by Dignaga, was treasury minister for an Oriya king and founded 16 viharas.
• Bodhidharma
• Dhitika converted King Minara of Tukhara (modern-day Kashgar)
• Nagasena in 120 BC, the Indo-Greek King Milinda converted to Buddhism.
• Varahadeva was Vakataka King Harisena's minister

Scriptures dedicated to Brahmins

Several Buddhist texts have been written on the subject of Brahmins:

• Annatara Brahmana Sutta: To a Brahmin
• Aññatra Sutta: To a certain Brahman (SN XII.46); to Unnabha the Brahman
• Cankii Sutta: To the Brahmin Cankii
• Esukaari Sutta: To the Brahmin Esukari
• Janussoni Brahmana Sutta: To the Brahmin Janussoni
• Ganakamoggallaanasuttam B: To the Brahmin Ganakamoggallaana
• Paccha-bhumika Sutta: To Brahmins of the Western Land (SN XLII.6)
• Saleyyaka Sutta A: The Brahmins of Sela
• Saleyyaka Sutta B: The Brahmans of Salahar

Gautama Buddha discussing Brahmins

The Buddha gives a sermon on who a true Brahman is, written in the "Brahmana-Varga" chapter of the Dhammapada. Being Buddhist and of the Brahmin caste the, Buddhist Brahmins proved themselves as Brahman by deeds, as did many non-Buddhists.

Admiration of Brahmin traits

Early Buddhist scriptures describe orthodox Srauta Brahmins as different from the Sramana philosophies by practices such as sacrifices, although Gautama Buddha admires the five key attributes that were mandatory for Brahmins.

Five attributes of Brahmins from the Majjhima Nikaya:

1. The Truth (Sacca or Satya)
2. Austerities (Tapas)
3. Chastity (Brahmacariya)
4. Study of Vedic lore (Ajjhena or Adhyayana)
5. Munificence (Caga or Tyaga)

These five are mentioned in the Taittiriya Upanishad 1.9-11.

Brahmins becoming Shramanas

Although the orthodox (but not all) Brahmin and Sramana philosophers of the Buddha's time were opposed to each other there were Brahmins that left the orthodoxy and became Sramanas. The Aganna Sutta distinguishes the orthodox Brahmin and Sramana beliefs and practices but describes that a Brahmin can become a Sramana.

When Santati (the minister of Koasala's King Pasenadi) died, some Buddhist monks debated whether Santati should be considered a Brahman or a Sramana. The Buddha declared that he is both:

Even though a man be richly adorned, if he walk in peace,

If he be quiet, subdued, restrained and chaste,

And if he refrain from injuring any living being,

That man is a Brahman...a Sramana...a monk.

While at the same time it is possible to be of the Brahmin-caste and Sramana, it is also possible to be Brahman (by actions) and a Sramana. The Maha-Assapura Sutta illustrates that it is possible to be both of Brahmin caste and a Sramana. In this sermon (originally preached in Assapura, Anga), the Shramana tradition is explored; followers should be conscientious, scrupulous, pure in deed, word, and thought, guarding the senses, moderate in eating, vigilant, mindful, self-possessed, striving to put off nivarana and cultivating Dhyana. According to the scripture, such a person may be called a nahataka, vedagu, sotthiya, ariya, arhat, Shramana or Brahmana.

Gautama Buddha's Brahmin heritage

Lord Buddha is said to be a descendant of Sage Angirasa in many Buddhist texts. Scholars like Dr. Eitel connects it to the Rishi Gautama. There too were Kshatiryas of other clans to whom members descend from Angirasa, to fulfill a childless king's wish. Angirasa is also a sage whom Buddha honors in the Mahavagga.

Some scriptures refer to Buddha as a Brahman by his merit. An example is given in Nagasena's Milinda Pañha wherein Nagasena tells a story of Buddha claiming to be a Brahman and a king.

Buddhism and Vedic scriptures

Buddhism not a nastik doctrine

According to Buddhist texts, Astikavada (Astika Path) is also known as Sabbathikavada.

Although Buddhists have been branded by orthodox or mainstream Hinduism as Nastika, the Buddhists themselves denied that status. For example, the Madhyamika philosopher Chandrakirti, who was accused of being a nastik, wrote in his Prasannapada that emptiness is a method of affirming neither being nor non-being and that nihilists are actually naive realists because they assume that things of this world have self-existent natures, whereas Madhyamikas view all things as arising dependently within the context of casual conditions. Bhavaviveka declares that Buddhists are not nastika by refuting the nihilists annihilation of 'karmaphalasambandha' and demonstrating the transmigration of sentient beings.

There were also Buddhists that were accused of believing in ideas outside of the Buddha's teachings, and they were called nastika in the "Bodhisattvabhumi" (a section of the Yogacarabhumi by Asanga) and the scripture also declared they should be subject to isolation so their views do not infect the rest of the Buddhist community. Like the Manusmriti, the "Bodhisattvabhumi" also criticizes the nastika for reliance on logic only.

Some Buddhist scholars went against nastik doctrines. For example, Nagarjuna wrote in his Ratnavali, that nastikya (nihilism) leads to hell while astikya (affirmation) leads to heaven. According to the Sallekha Sutta, belief leading to evil conduct is of three kinds, and natthika ditthi (nastikavada or nihilism), is one of them (the others being ahetuka ditthi or accidentalism andakiriya ditthi or the view of inaction).

Buddhist interpretation of Vedas

In the Buddhist Vinaya Pitaka of the Mahavagga (I.245) section the Buddha pays respect to Angiras by declaring that the Veda in its true form was declared to the Vedic rishis "Atthako, Vâmako, Vâmadevo, Vessâmitto, Yamataggi, Angiraso, Bhâradvâjo, Vâsettho, Kassapo, and Bhagu" and because that true Veda was altered by some priests he refused to pay homage to the altered version.

According to Gautama Buddha (Vinaya 1.23-35), the Fire Sermon or "Adittapariyaya", the true fire sacrifice ('agnihotra') is internal and insists on removing the three fires of passion, hate, and delusion within oneself to succeed in this penance. Buddhist scholar Tadeusz Skorupski linkens this to the three metaphorical fires to other allegorical ones in the Manu Smriti (2.231) wherein "Tradition holds that one's father is in fact the garhapatya fire, one's mother the daksina, one's teacher the ahavaniyal that triad of fires is the most important."

Buddhists educated in Vedas

As there were several Brahmins in history after Gautama Buddha that were Vedic scholars and accepted Buddhism, according to Jatakas and other Buddhist literature, there were Buddhists that were educated in Vedas.

Legends about Brahmin figures

Deities appearing as Brahmins

Brahmin King Mucalinda sheltering Gautama Buddha at Wat Phrathat Doi Suthep in Chiang Mai, Thailand

Among the notable nagas of Buddhist tradition is Mucalinda, protector of the Buddha. In the Vinaya Sutra (I, 3) the Buddha shortly after his enlightenment is meditating in a forest when a great storm arises, but graciously Naga King Mucalinda gives shelter to the Buddha from the storm by covering the Buddha's head with his 7 snake heads. Then the king takes the form of a young Brahmin and renders the Buddha homage.

One of the seven female forms of Avalokitesvara will be of a Brahmin woman.

Lord Indra took the avatar of a Brahmin to test whether Bodhisattva Sadaprarudita was pure enough to become a Buddha. Indra also took the form of an old Brahmin to save Queen Maddi from being married to Prince Vessantara.

On the advice of a Naga king called Suvarnaprabhasa, Nagaraja Elapattra assumed the form of a Brahmin and went round the cities of India promising a lakh of gold to anyone to who could interpret the enigma pronounced by the Buddha.

See also

• List of the twenty-eight Buddhas
• Buddhist Hybrid Sanskrit
• Jain Brāhmans
• Sikh Brāhmans
• Brāhmans