The Social Organisation in North-East India in Buddha's Time c14.34

c14.34

Still, it would be wrong if we would infer from these examples a feeling in the Jâtakas hostile to the Brâhmaṇas. As everywhere in the Pali literature¹ the “true” Brâhmaṇa—that is, according to the Buddhistic view, the Brâhmaṇa who attaches value not to birth, nor to the study of the Veda, nor to sacrifice, but only to virtuous conduct—is very much honoured. On account of the importance which is attached in Buddha’s teachings to the virtuous life, there can be no question here of a hostile attitude of Buddhism towards the world-renouncing Brahmanical ascetics. The spirit of the Buddhistic writings and even of the Jâtakas is only against the external conception of Brahmanical duties (*brâhmaṇa-dhamma* IV. 301 sq.), as it is developed, for example, by Uddâlaka in answer to his father's question (see above p. 26 sq.). Whilst Uddâlaka understands by *brâhmaṇadhamma* going round the fire, sprinkling water and the setting up of the sacrificial fire, the *purohita* who sees the ideal of the Brâhmaṇa in the property-less, world-renouncing holy man, gives expression to the Buddhistic conception in these words:—