Buddhism and the Brahma Concept

Bellanwila Wimalaratana

The tern1 Bra/una occurs fairly frequently in Buddhist literature. There are n1any

terms that are prefixed with the word Brahn1a . Some of the well- known are Brah1na

- cariya, Brahma-vihara , Brahma-kaya , Brahn1a - da7J-�la, Brahn1a-jala, Brahma­

cakka , and Brahma-sara.1 Even the Brahma world2 as well as denizens of such

worlds known as Maha-brahn1ii 3, Brah1nii-saha1npati 4, Brah1nii-sanankumiira are

also mentioned. In phrases such as 'Brahn1iiti n1atapitaro', the tern1 Brahmii is used

to give it a special ethical connotation5• What we propose here is to exan1ine how

this pre-Buddhist word can1e to be used in Buddhist literature and to discuss the

changes it has undergone in this process of adaptation.

The 6th century B.C., the period to which the Buddha belongs is a period in which

Indian religious and philosophical scene underwent a radical change. By this time

the Brahmanic religious tradition had reached a very high stage of development. It

began with the Vedas, and developed through the Brahmanas, Aranyakas and rea�hed

its climax in the Upanishads. It was at such a time that the Buddha appeared on the

religious scene of India. During this period there were two distinct groups of reli­

gious thinkers; one group advocating the belief that salvation had to be attained

through Karn1a miirga or Yajiia n1iirga, i.e. through the path of sacrifice, and the

other holding that salvation is possible only through the path of wisdon1 or Jiiiina­

n1iirga6.

Besides these two religious paths, both put fotward by the Brahmins, there was the

path to salvation through ascetic practices put forward mainly by such groups as

Ajivakas, Paribbajakas, and Nigal).thas. The latter group belonged mainly to the

Srama�J-a tradition which was opposed to the Brahma�J-a tradition. Even the Buddha

belongs to this Sramal}a tradition.

The Buddha who had n1astered all the religious traditions of the titne not only re­

jected the prevalent views on salvation, but presented a novel philosophy of enlanci­

pation. He discarded such views as divine creation, belief in a pern1anent self, deter-

637

n1inism and annihilationisn1, and presented his teaching basing it on the fundamen­

tal doctrine of paticcasanntppiida or dependent co- origination. This fundan1ental

doctrine forn1ed the foundation for his other basic teachings such a kanna, rebirth,

and freedotn. Even the theory and practice of Buddhist ethics is founded on this

doctrine of paticcasanntppiida, which is the central philosophy ofBuddhisn1.

The oldest scriptures that record the teachings of the Buddha are referred to as the

Tripitaka (Three Baskets) written in the Pali language. When one examines the

Tripitaka, it becomes quite clear that the Buddha's teaching is basically different

from Vedic and Brahn1anic teachings. Yet, it becomes also clear that in spite of this

difference, the Buddha hitnself had to adapt and use certain cherished beliefs, con­

cepts and terms that were in vogue atnong the Brahtnins, in order to put across his

own teachings. An1ong such pre-Buddhistic concepts the Buddha adopted the con­

cept of Brahn1ii occupies an itnportant place. As n1entioned before, the word Bra/una

occurs frequently in pre-Buddhist as well as in Buddhist literature indicating a �ide

variety of senses and contexts.

The technical terms used in Buddhist literature can be classified into three groups 7•

( 1) The tem1S that are COffill10n in fonn as well as in n1eaning in both Brahmanic

and Buddhist literature.

(2) The tem1s that are con1n1on in forn1, but different in n1eaning .

(3) Tern1s that denote cotnpletely a Buddhist tneaning.

According to this classification the tern1 Brahrnii falls into the second group. In

Buddhism it is used in a sense quite different fron1 the sense in which it is used in

Brahmanism.

Both Brahma and Brah1nan connote the idea of the Highest. In the earliest stages the

term Brah1nan meant the universe. Hence the first beginning of the Brahma ideal

could be traced to the Puru�f)a Sftkta which occurs in the xt11 Mal).<;iala of the Rgveda.

It alludes to son1e kind of prin1ordial universaltnatter. Gradually this idea developed

and finally it came to be accepted that the Brahn1an or Brahn1a is the source of. the

whole universe8. In the early Brahmar;a period Prajapati is considered n1ore in1por­

tant and he is considered the pritnodial being and Brahn1a occupies a secondary

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place. In the Satapatha Brahmana it Is clearly n1entioned that Prajapati created the

Brahma9• But in later Brahmana texts their positions were reversed, Brahma super­

seding praj apati, with Brahma being considered as the foundation as well as the

source of the universe10•

This idea reached its culmination in the Upanishad literature, where reference is

made to the undifferentiated unity of Brahman and Atman, that is the Universal Soul

and the Individual Soul, in other words, the macrocosm and the microcosm.

Brahman as the Cosmic Soul is universal, permanent, indestn1ctible, unique; it is the

primodial essence, the ulti1nate ground of existence. The final goal came to be con­

sidered as the realization of the unity between Brahnzan and Atnzan; the realization

of "oneness" between the universal soul and the individual soul. The attainment of

this undifferentiated unity is· considered in the Upanishads as the goal and ideal of

all Brahmins 11• It was said that there are two paths open to this goal. One is the Path

of Sacrifice (Yajiia or Kanna-1narga) and the other the Path of Knowledge (Jiiana­

nzarga ). The latter was followed by the Upanishad sages, the munis who practised

severe ascetic practices.

The Buddha's attitude towards this long-cherished concept of Brahma is two-fold.

(1) Con1plete rejection of the Brahn1a concept.

(2) Giving new meanings to certain ideas connected with the Brahma concept.

Both as religion and philosophy, Buddhism is based on the "no soul" view. There­

fore the Buddhist attitude to the Upanishadic view of reality needs no examination.

In the Vase!{ha-sutta of the Dighanikaya,the attempt to reach the Brahma that no .

one has seen is compared to the effort of a line of blind men12• The Buddhist teach-

ing that everything is impermanent rejects the belief in a pem1anent substance that

underlines everything in the universe. The Buddhist theory of causality shows that

if there is a Brahn1a , he cannot be uncaused, and similarly cannot be eternal. Ac­

cording to the Buddhist doctrine of paticcasamuppada the universe is not the cre­

ation of a personal God or i1npersonal Godhead, but the outcome of causes and

conditions.

Though the Buddha rejected this Brahma concept which was prevalent in pre-Bud-

639

dhistic times, it is clearly seen that he used son1e aspects of this concept to put across

his own philosophy.

Buddhism does not deny the existence of Brah1nii. It speaks of BrahTna-lokas, refers

to Mahii Brahm a as the Lord of the Brah1na-lokas 14• In many suttas this supre1ne

Brahmii is referred to as Sahan1pati15• He is represented as one who has cultivated

his n1ind and as one who honours and pays reverence to the Buddha. This shows

that Buddhahood is higher than Brahn1ahood. The Buddhist texts also refer to many

instances when Brahmas came to n1eet the Buddha. Among these Brahmas are

Sanarp.kumara, Ghatikara, Narada.

Reference is also made to the path leading to the Brahn1a World. The Tevijja Sutta

says that the path to the Brahma World is through the developn1ent of jhiinas per­

taining to the five material spheres16 The Brahn1a Worlds are known as Suddhiiva�as,

the Pure Abodes . It is said that the attainment of the First Jhiina leads to the Brahnzii

-Worlds called "Brahma-piirisajja", "Brah1na-purohita" and "Mahii Brah1na"; the

Second Jhiina to Parittiibha , Appa1niiniibha , and Abhassara; the Third Jhana to

Parittasubha, Appan1iinasubha and Subhaki1}1Ja . The Fourth Jhiina is said to lead

the non-Anagan1ins to Vehapphala and Asaiiiiiisatta Brahn1a-lokas and the

Anagan1ins to Aviha, Atappa, Sudassi and Akani(tha Brahnza-loka17• This shows

th�t Buddhisn1 too has a parallel concept of the attainn1ent of companionship with

Brahn1a. But this ,however, does not n1ean that Buddhisn1, like Bralm1anisn1, adn1its

the possibility of eternal companionship with Brahnzii. What is n1eant by thisjhiinic

attainment is the experiencing of a very high level of n1ental developtnent through

the jhiinic process.

The teaching on the four Brahn1a- Vihiiras (four Sub lines States) is another instance

which shows how the Buddha adopted another in1portant aspect of the pre-Buddhist

Brahma concept. Many scholars are of the opinion that the teaching on Brahlna­

Vihiira is purely Buddhist. Perhaps this is tnore likely to be an adaptation of a pre­

Buddhist concept to suit the Buddhist point of view . This becon1es clear fron1

Buddhaghosa' s definition of Brahn1a-vihiira:

"Why are these called Brah1na-vihiiras? It is because they are supretne and fault­

less.

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These states constitute the best mode of conduct towards others. The Brahn1as

live with their n1inds freed of the five hindrances. TheY ogins who are end(}wed

with these states also live with faultless minds like the Bralu11as"18•

As the parents have these n1ental attitudes towards their children , they too can be

called Brahmas . In fact in comparing the parents to the Brahn1as the Buddha ap­

pears to have added a new ditnension to the Brahma concept.

The Buddhist path leading to nibbiin« is called the "Brahma-faring" (Brah1nacariya ).

The Buddha addressing the first disciples who grasped his teaching said, "Con1e 0!

n1onk ,the doctrine is well taught. Practise this Brahn1a faring for the perfect ending

of suffering"19• The five ascetics who were the first disciples of the Buddha were

already following son1e kind of a restrained noble life. By inviting then1 to lead

"Brahn1acariya" anew the Buddha seen1s to have n1ade clear that his interpretation

of the Brahma faring meant son1ething different fron1 what they were already en­

gaged in. The Varniisranza dhanna followed by the Brahmins divides the life into

four stages. These four stages are studentship (brahnzacariya), householder,

(grhastha), forest entry (vfinaprastha) and renunciation (sannyfisi). Here

brahnzacariya meant n1erely the studentship, litnited to the student days of one's life

. But Brahn1acariya in Buddhisn1 is not lin1ited to any patiicular period of life.·It is

valid for all stages of life and can be comtnenced by renunciation of the worldly life.

It is son1ewhat parallel to the sannyiisi stage in the "varniisranza dharnza" of the

Brahn1ins. Fro1n this it becon1es clear that the Brahnzacariya in Buddhisn1, which

developed fl·om a pre-Buddhist idea, was identified as the path leading to the ending

of defilen1ent resulting in the destruction of suffering.

In general the term Brahtna is used in the sense of Supreme, Noble, Highest, Holy,

and so on. This shows how in1portant the idea of Brahnzfi had been to the Bralunins

and how much influence it exerted on Buddhism. It is also seen that in the canonical

texts, the two terms Brahnzii and Dha1nnza are at titne used co-tern1inously. Tern1s

such as Brahnza-cakka, Dhanuna-cakka, Brahnza-bhrita, Dhanuna-bhuta, Braluna­

kiiya, Dhanuna-kiiya, illustrate such synonyn1ity of the two tern1s. This clearly shows

that the Buddha used the pre-Buddhistic Brahn1ii concept to give a new din1ension to

certain in1portant Buddhist concepts.

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Notes

' The Pali Text Socie�v's Pali English Dictionary- T. W. Rhys Davids and W illiam Stede,

p. 116.

2 Digha Nikiiya 111. p. 12; Samyutta Nikclya 1. p. 141 etc.

3 Digha Nikciya 1. p. 233, 111. p. 30.

4 ibid 11. p. 157; Samyutta Nikiiya 1. p. 136.

5 Aliguttara Nikiiya 1. p. 132.

6 J a y ati1aka, K. N. Early Buddhist Theory �(Knowledge, 1963, London p. 63.

7 S an1tan i, N. H. "On S01ne Buddhist Tern1s", Bharati, Agravala Fel i c itation Volun1e, 1975

p. 136.

x Hwne, R. E., Upanishad Philosophy.

9 Satapatha BrahmaiJa X, 1 0, 4, 24.

10 Brhadclranyaka Upani�wu11, 3.

1 1 W ilkins, W. J. Hindu Mythology, London 1913 p. 95.

12 Digha Nikciya 111. p. 239.

13 Sarrzyutta Nikczya 111. p. 88.

14 Digha Nikiiya 111. p. 1 12 ; Sarrzyutta Nikiiya 1. p. 141, 155, 282, Aliguttara Nikiiya 111.

p. 332, VI. p. 75 etc.

15 Dfgha Nikclya, 11. p. 157.

16 ibid 1. p. 250.

17 PanfHiloka, Yen. R. Buddha and Brahmanic Society, Colombo 1984, p. 86.

18 Visuddhimagga p. 111.

19 Vinayapitaka 1. p. 12.

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