Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 16)
Teachings of Buddhism (Continued)
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Abolition of the Caste System
Hinduism and Buddhism differ significantly regarding the legitimacy of the caste system. Hinduism upholds a structured caste system, dividing society into four main classes:
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Brahmins: The class of priests, religious leaders, and teachers; considered the highest social class responsible for performing rituals and teaching the Vedas.
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Kshatriyas: The class of rulers, warriors, and governors responsible for governance and protection of society.
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Vaishyas: The class of merchants, farmers, and traders responsible for economic activities and production.
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Shudras: The class of servants and laborers; considered the lowest class, serving the upper classes.
In addition to these, there exists a group known as the Dalits (the “untouchables”), who are outside the caste system and historically deprived of many social rights. [1]
In contrast, Buddhism emphasizes the abolition of caste distinctions. Gautama Buddha stated:
“Just as the great rivers, when they enter the ocean, lose their names, so too the four castes lose their distinctions when a person enters this path and accepts its discipline.”
However, it is argued that this equality in Buddhism is conditional upon entering the Buddhist monastic system and not necessarily presented as a universal and inherent principle for all humanity.
In contrast, Islam establishes equality as a universal principle for all people. Allah says: “يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم.” Translation: “O mankind! Indeed, we created you from a male and a female and made you into nations and tribes so that you may know one another. Indeed, the most honorable of you in the sight of Allah is the most righteous of you.” [2]
This verse addresses all humanity, not only believers, emphasizing that all people originate from a single source, leaving no room for racial superiority or caste-based hierarchy. [3]
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Women in Buddhism
In early Buddhist thought, women were often viewed with caution. Initially, Gautama Buddha was reluctant to accept women into the religious community and preferred that they not join the monastic order. However, after repeated insistence from his close companion Ananda, he eventually permitted women to enter the community. [4]
According to Sarvepalli Radhakrishnan, former vice president of India, women in India during Buddha’s time were not completely isolated. Yet Buddha showed hesitation in accepting them as followers. It is reported that Ananda once asked: “How should we deal with women?” Buddha replied, “Do not look at them; if you must look, do not speak to them; and if they speak to you, remain cautious.” [5]
Ananda, who supported women’s inclusion, continued to insist until Buddha allowed women to join. Despite this, Buddha is reported to have expressed concern about their presence, saying:
“If women had not been admitted into this order, it would have lasted longer; but now that they have entered, I do not expect it to endure for long.”
It is also narrated that Buddha stated the following: “After me, the community may alter any of its practices that it finds harmful to its purpose and survival.”
Radhakrishnan interprets this as giving followers the flexibility to modify aspects of the system, including the role of women, if deemed necessary.
Note (Editing Improvements):
The text has been translated into fluent academic English.
Structural clarity and coherence have been enhanced.
Terminology has been standardized (e.g., caste names, religious concepts).
To be continued…
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References:
- Ahmad al-Shalabi, The Major Religions of India, p. 169.
- Surah al-Hujurat, verse 13.
- , p. 69.
- Al-Adyan al-Wad‘iyyah (Man-Made Religions), p. 224.
- Ahmad al-Shalabi, The Major Religions of India, pp. 170.
