2:7 Brahman Principles

- suttas - - evening talks - short morning talks - lectures - guided meditations - talk collections - other themes - chants - - - - à¹à¸à¸¢ - Franā§ais - Espaā±ol - - Portuguāªs - РÑÑÑкий - - - УкÑаÑнÑÑка Submit Search - Home - Suttas - KN - Sn - Sn 2:7 Brahman Principles ## Browse Suttas Go to Sutta Nipṅta index Sn index ## 2:7  Brahman Principles I have heard that on one occasion the Blessed One was staying near Sṅvatthī in Jetaâs Grove, Anṅthapiṃṇikaâs monastery. Then many Kosalan brahmans of great means—old, aged, advanced in years, having come to the last stage of life—approached the Blessed One. On arrival, they exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to him, "Master Gotama, do brahmans at present live in conformity with the brahman principles of ancient brahmans?" "No, brahmans. Brahmans at present donât live in conformity with the brahman principles of ancient brahmans." "It would be good if Master Gotama described the brahman principles of ancient brahmans, if it wouldnât burden him." "In that case, brahmans, listen and pay close attention. I will speak." "As you say, master," the brahmans of great means responded to the Blessed One. The Blessed One said: Seers, before,     were austere & restrained in mind. Abandoning the five strings of sensuality, they practiced for their own benefit. They had          no cattle, no gold, no wealth. They had study as their wealth. They protected the Brahmṅ treasure.1 They did not despise what was prepared for them: food set at doors, prepared out of conviction for those who seek. Prosperous lands & kingdoms honored brahmans with multi-colored clothes, bedding, & dwellings. Brahmans protecting their principles, protected by law,2 were not to be violated, not to be beaten. No one could block them from the doors of any home. For 48 years (young brahmans) followed the holy life. Brahmans of old practiced the search for knowledge & conduct. Brahmans went to no other (caste),3 nor did they buy their wives. Living together from mutual love, having come together, they found joy together. Aside from the time after menstruation, brahmans didnât engage in copulation. They praised: the holy life, virtue, being straightforward, mild, austere, composed, harmless, enduring. The foremost brahman among them, firm in perseverance, didnât engage in copulation even in a dream. Those imitating his practice praised the holy life, virtue, & endurance. They asked for rice, bedding, cloth, butter & oil. Having collected all that in line with rectitude, from that they performed the sacrifice. And in setting up the sacrifice, they didnât harm cows. "Like a mother, father, brother, or other relative, cows are our foremost friends. From them comes medicine. They give food, strength, beauty, & happiness." Knowing this line of reasoning, they didnât harm cows. Delicate, with large bodies, beautiful, prestigious, brahmans were committed to standards of what should & shouldnât be done in line with their principles. As long as this lasted in the world, humanity prospered in happiness. But a perversion came among them. Seeing, little by little, the splendor of kings— women well-ornamented, chariots yoked to thoroughbreds, well-made, with elaborate embroideries, houses & homes, well-proportioned, planned & laid out lavish human wealth, surrounded by circles of cows, joined with groups of excellent women— the brahmans grew greedy. Having composed chants there, they went up to Okkṅka. "You have much wealth & grain. Sacrifice! Much is your property! Sacrifice! Much is your wealth!" Then the king, lord of charioteers, induced by the brahmans, having performed these sacrifices— the horse sacrifice, the human sacrifice, sammṅpṅsa, vṅjapeyya, & niraggaḍa4— gave the brahmans wealth: cows, bedding, clothes, women adorned, chariots yoked to thoroughbreds, well-made, with elaborate embroideries, Having had delightful homes, well-proportioned, filled throughout5 with various grains, he gave the brahmans wealth. And they, receiving the wealth there, found joy together in hoarding it. Overcome by desire, their craving grew more. Having composed chants there, they went up to Okkṅka again. "Like water & earth, gold, wealth, & grain, are cows to human beings. This is a requisite for beings. Sacrifice! Much is your property! Sacrifice! Much is your wealth!" Then the king, lord of charioteers, induced by the brahmans, killed in a sacrifice many hundred-thousands of cows. The cows— meek like sheep, giving milk by the bucket— hadnât, with their hooves or horns or anything else, done anyone any harm. But the king, grabbing them by the horns, killed them with a knife. Then the devas, the Fathers, Indra, and rakkhasas cried out, "An injustice!" when the knife fell on the cows. Three were the diseases before then: desire, hunger, & aging. But from violence against cattle came ninety-eight. This injustice of violence has come down as ancient. The innocent are killed; the sacrificers fall away from the Dhamma. This tradition—ancient, vile— is criticized by the observant. Where people see such a thing, they criticize the sacrificer. With the Dhamma perishing in this way, merchants are split          from workers, noble warriors are split     far apart, the wife despises the husband. Noble warriors, kinsman of Brahmṅ, and any others protected by clan, repudiating the doctrine of their birth, fall under sensualityâs sway. When this was said, those brahmans of great means said to the Blessed One: "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, & to the Saṃgha of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life." vv. 284–315 Notes 1. According to SnA, "Brahmṅ treasure" refers to such mind states as the development of goodwill. See Sn 1:8, note 1. 2. "Protecting their principles, protected by law": two possible meanings of dhamma-rakkhitṅ. SnA explains this term with reference to the Dhamma passage, "The Dhamma protects those who live by the Dhamma." (Thag 4:10) 3. I.e., in choosing their wives. See AN 5:191. 4. Three types of sacrifice defined by details in the equipment used. 5. Reading sabbaso with the Thai edition. The other editions read bhṅgaso, "laid out." See also: MN 60; MN 93; SN 3:9; AN 5:191 - --> - - - -