Brahmanical Traditions

“The ancient seers used to berestrained and austere.Having given up the five sensual titillations,they lived for their own true good.

“Isayo pubbakā āsuṁ, saññatattā tapassino; Pañca kāmaguṇe hitvā, attadatthamacārisuṁ.

“The ancient seers used to be“Isayo pubbakā āsuṁ, restrained and austere.saññatattā tapassino; Having given up the five sensual titillations,Pañca kāmaguṇe hitvā, they lived for their own true good.attadatthamacārisuṁ.

Brahmins used to own no cattle,nor gold coin or grain.Chanting was their money and grain,which they guarded as a gift from god.

Na pasū brāhmaṇānāsuṁ, na hiraññaṁ na dhāniyaṁ; Sajjhāyadhanadhaññāsuṁ, brahmaṁ nidhimapālayuṁ.

Brahmins used to own no cattle,Na pasū brāhmaṇānāsuṁ, nor gold coin or grain.na hiraññaṁ na dhāniyaṁ; Chanting was their money and grain,Sajjhāyadhanadhaññāsuṁ, which they guarded as a gift from god.brahmaṁ nidhimapālayuṁ.

Food was prepared for themand left beside their doors.People believed that food prepared in faithshould be given to them.

Yaṁ nesaṁ pakataṁ āsi, dvārabhattaṁ upaṭṭhitaṁ; Saddhāpakatamesānaṁ, dātave tadamaññisuṁ.

Food was prepared for themYaṁ nesaṁ pakataṁ āsi, and left beside their doors.dvārabhattaṁ upaṭṭhitaṁ; People believed that food prepared in faithSaddhāpakatamesānaṁ, should be given to them.dātave tadamaññisuṁ.

With colorful clothes,lodgings and houses,prosperous nations and countrieshonored those brahmins.

Nānārattehi vatthehi, sayanehāvasathehi ca; Phītā janapadā raṭṭhā, te namassiṁsu brāhmaṇe.

With colorful clothes,Nānārattehi vatthehi, lodgings and houses,sayanehāvasathehi ca; prosperous nations and countriesPhītā janapadā raṭṭhā, honored those brahmins.te namassiṁsu brāhmaṇe.

Brahmins used to be inviolable andinvincible, protected by principle.No-one ever turned them awayfrom the doors of families.

Avajjhā brāhmaṇā āsuṁ, ajeyyā dhammarakkhitā; Na ne koci nivāresi, kuladvāresu sabbaso.

Brahmins used to be inviolable andAvajjhā brāhmaṇā āsuṁ, invincible, protected by principle.ajeyyā dhammarakkhitā; No-one ever turned them awayNa ne koci nivāresi, from the doors of families.kuladvāresu sabbaso.

For forty-eight years*The period of 48 years is also mentioned at AN 5.192:5.4. This is found in Āpastamba Dharmasūtra 1.11.30.2 and Baudhāyana Dharmasūtra 1.2.3.1, both of which belong to the same Yajur Veda tradition as the Śatapatha Brāhmaṇa. This is one of several indications that the Buddha was connected with this tradition, probably via his former teachers (see Snp 3.4:7.3, MN 26:15.6, DN 29:16.13). By contrast, Chāndogya Upaniṣad 8.7.3 mentions 32 years.they led the spiritual life.*Komāra is hypermetrical and has probably been inserted by analogy with AN 5.192:5.4.The brahmins of old pursuedtheir quest for knowledge and conduct.

Aṭṭhacattālīsaṁ vassāni, (komāra) Brahmacariyaṁ cariṁsu te; Vijjācaraṇapariyeṭṭhiṁ, Acaruṁ brāhmaṇā pure.

For forty-eight years*The period of 48 years is also mentioned at AN 5.192:5.4. This is found in Āpastamba Dharmasūtra 1.11.30.2 and Baudhāyana Dharmasūtra 1.2.3.1, both of which belong to the same Yajur Veda tradition as the Śatapatha Brāhmaṇa. This is one of several indications that the Buddha was connected with this tradition, probably via his former teachers (see Snp 3.4:7.3, MN 26:15.6, DN 29:16.13). By contrast, Chāndogya Upaniṣad 8.7.3 mentions 32 years.Aṭṭhacattālīsaṁ vassāni, they led the spiritual life.*Komāra is hypermetrical and has probably been inserted by analogy with AN 5.192:5.4.(komāra) Brahmacariyaṁ cariṁsu te; The brahmins of old pursuedVijjācaraṇapariyeṭṭhiṁ, their quest for knowledge and conduct.Acaruṁ brāhmaṇā pure.

Brahmins never transgressed with another,*According to Baudh 2.1.2.13, agamyā gamanaṁ means not transgressing with women considered inappropriate, such as the female friend of a male or female teacher. It doesn’t mean “outside caste”.nor did they purchase a wife.They lived together in love,joining together by mutual consent.

Na brāhmaṇā aññamagamuṁ, napi bhariyaṁ kiṇiṁsu te; Sampiyeneva saṁvāsaṁ, saṅgantvā samarocayuṁ.

Brahmins never transgressed with another,*According to Baudh 2.1.2.13, agamyā gamanaṁ means not transgressing with women considered inappropriate, such as the female friend of a male or female teacher. It doesn’t mean “outside caste”.Na brāhmaṇā aññamagamuṁ, nor did they purchase a wife.napi bhariyaṁ kiṇiṁsu te; They lived together in love,Sampiyeneva saṁvāsaṁ, joining together by mutual consent.saṅgantvā samarocayuṁ.

Brahmins never approached their wives for sexduring the time outsidethe fertile phase of the menstrual cycleafter menstruation.

Aññatra tamhā samayā, utuveramaṇiṁ pati; Antarā methunaṁ dhammaṁ, nāssu gacchanti brāhmaṇā.

Brahmins never approached their wives for sexAññatra tamhā samayā, during the time outsideutuveramaṇiṁ pati; the fertile phase of the menstrual cycleAntarā methunaṁ dhammaṁ, after menstruation.nāssu gacchanti brāhmaṇā.

They praised chastity and morality,integrity, tenderness, and fervor,gentleness and harmlessness,and also patience.

Brahmacariyañca sīlañca, ajjavaṁ maddavaṁ tapaṁ; Soraccaṁ avihiṁsañca, khantiñcāpi avaṇṇayuṁ.

They praised chastity and morality,Brahmacariyañca sīlañca, integrity, tenderness, and fervor,ajjavaṁ maddavaṁ tapaṁ; gentleness and harmlessness,Soraccaṁ avihiṁsañca, and also patience.khantiñcāpi avaṇṇayuṁ.

He who was supreme among them,godlike, staunchly vigorous,did not engage in sexeven in a dream.

Yo nesaṁ paramo āsi, Brahmā daḷhaparakkamo; Sa vāpi methunaṁ dhammaṁ, Supinantepi nāgamā.

He who was supreme among them,Yo nesaṁ paramo āsi, godlike, staunchly vigorous,Brahmā daḷhaparakkamo; did not engage in sexSa vāpi methunaṁ dhammaṁ, even in a dream.Supinantepi nāgamā.

Training in line with their duties,many smart people herepraised chastity and morality,and also patience.

Tassa vattamanusikkhantā, Idheke viññujātikā; Brahmacariyañca sīlañca, Khantiñcāpi avaṇṇayuṁ.

Training in line with their duties,Tassa vattamanusikkhantā, many smart people hereIdheke viññujātikā; praised chastity and morality,Brahmacariyañca sīlañca, and also patience.Khantiñcāpi avaṇṇayuṁ.

They begged for rice,bedding, clothes, ghee, and oil.Having collected them legitimately,they arranged a sacrifice.

Taṇḍulaṁ sayanaṁ vatthaṁ, Sappitelañca yāciya; Dhammena samodhānetvā, Tato yaññamakappayuṁ.

They begged for rice,Taṇḍulaṁ sayanaṁ vatthaṁ, bedding, clothes, ghee, and oil.Sappitelañca yāciya; Having collected them legitimately,Dhammena samodhānetvā, they arranged a sacrifice.Tato yaññamakappayuṁ.

But they slew no cowswhile serving at the sacrifice.Like a mother, father, or brother,or some other relative,cows are our best friends,the fonts of medicine.

Upaṭṭhitasmiṁ yaññasmiṁ, Nāssu gāvo haniṁsu te; Yathā mātā pitā bhātā, Aññe vāpi ca ñātakā; Gāvo no paramā mittā, Yāsu jāyanti osadhā.

But they slew no cowsUpaṭṭhitasmiṁ yaññasmiṁ, while serving at the sacrifice.Nāssu gāvo haniṁsu te; Like a mother, father, or brother,Yathā mātā pitā bhātā, or some other relative,Aññe vāpi ca ñātakā; cows are our best friends,Gāvo no paramā mittā, the fonts of medicine.Yāsu jāyanti osadhā.

They give food and strength,and beauty and happiness.Knowing these benefits,they slew no cows.

Annadā baladā cetā, Vaṇṇadā sukhadā tathā; *sukhadā tathā → sukhadā ca tā (mr)Etamatthavasaṁ ñatvā, Nāssu gāvo haniṁsu te.

They give food and strength,Annadā baladā cetā, and beauty and happiness.Vaṇṇadā sukhadā tathā; *sukhadā tathā → sukhadā ca tā (mr)Knowing these benefits,Etamatthavasaṁ ñatvā, they slew no cows.Nāssu gāvo haniṁsu te.

The brahmins were delicate and tall,beautiful and glorious.They were keen on all the dutiesrequired by their own traditions.*Kiccākicca means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. Thag 16.10:20.2.So long as they continued in the world,people flourished happily.

Sukhumālā mahākāyā, Vaṇṇavanto yasassino; Brāhmaṇā sehi dhammehi, Kiccākiccesu ussukā; Yāva loke avattiṁsu, Sukhamedhitthayaṁ pajā.

The brahmins were delicate and tall,Sukhumālā mahākāyā, beautiful and glorious.Vaṇṇavanto yasassino; They were keen on all the dutiesBrāhmaṇā sehi dhammehi, required by their own traditions.*Kiccākicca means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. Thag 16.10:20.2.Kiccākiccesu ussukā; So long as they continued in the world,Yāva loke avattiṁsu, people flourished happily.Sukhamedhitthayaṁ pajā.

But perversion crept into themlittle by little when they sawthe transformation of the kingand the ladies in all their finery.

Tesaṁ āsi vipallāso, Disvāna aṇuto aṇuṁ; Rājino ca viyākāraṁ, Nāriyo samalaṅkatā.

But perversion crept into themTesaṁ āsi vipallāso, little by little when they sawDisvāna aṇuto aṇuṁ; the transformation of the kingRājino ca viyākāraṁ, and the ladies in all their finery.Nāriyo samalaṅkatā.

Their chariots were harnessed with thoroughbreds,well-made with bright canopies,and their homes and houseswere neatly divided section by section.*A line elsewhere only used to describe hell. Perhaps the Buddha was no fan of the suburbs.

Rathe cājaññasaṁyutte, Sukate cittasibbane; Nivesane nivese ca, Vibhatte bhāgaso mite.

Their chariots were harnessed with thoroughbreds,Rathe cājaññasaṁyutte, well-made with bright canopies,Sukate cittasibbane; and their homes and housesNivesane nivese ca, were neatly divided section by section.*A line elsewhere only used to describe hell. Perhaps the Buddha was no fan of the suburbs.Vibhatte bhāgaso mite.

They were lavished with herds of cattle,and furnished with bevies of lovely ladies.This extravagant human wealthwas coveted by the brahmins.

Gomaṇḍalaparibyūḷhaṁ, Nārīvaragaṇāyutaṁ; Uḷāraṁ mānusaṁ bhogaṁ, Abhijjhāyiṁsu brāhmaṇā.

They were lavished with herds of cattle,Gomaṇḍalaparibyūḷhaṁ, and furnished with bevies of lovely ladies.Nārīvaragaṇāyutaṁ; This extravagant human wealthUḷāraṁ mānusaṁ bhogaṁ, was coveted by the brahmins.Abhijjhāyiṁsu brāhmaṇā.

They compiled hymns to that end,*I’m not entirely convinced that ganthetvā means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.)approached King Okkāka and said,‘You have plenty of money and grain.Sacrifice! For you have much treasure.Sacrifice! For you have much money.’

Te tattha mante ganthetvā, Okkākaṁ tadupāgamuṁ; Pahūtadhanadhaññosi, Yajassu bahu te vittaṁ; Yajassu bahu te dhanaṁ.

They compiled hymns to that end,*I’m not entirely convinced that ganthetvā means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.)Te tattha mante ganthetvā, approached King Okkāka and said,Okkākaṁ tadupāgamuṁ; ‘You have plenty of money and grain.Pahūtadhanadhaññosi, Sacrifice! For you have much treasure.Yajassu bahu te vittaṁ; Sacrifice! For you have much money.’Yajassu bahu te dhanaṁ.

Persuaded by the brahmins,the king, chief of charioteers, performedhorse sacrifice, human sacrifice,the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’.When he had carried out these sacrifices,he gave riches to the brahmins.

Tato ca rājā saññatto, Brāhmaṇehi rathesabho; Assamedhaṁ purisamedhaṁ, Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ; Ete yāge yajitvāna, Brāhmaṇānamadā dhanaṁ.

Persuaded by the brahmins,Tato ca rājā saññatto, the king, chief of charioteers, performedBrāhmaṇehi rathesabho; horse sacrifice, human sacrifice,Assamedhaṁ purisamedhaṁ, the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’.Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ; When he had carried out these sacrifices,Ete yāge yajitvāna, he gave riches to the brahmins.Brāhmaṇānamadā dhanaṁ.

There were cattle, bedding, and clothes,and ladies in all their finery;chariots harnessed with thoroughbreds,well-made with bright canopies;

Gāvo sayanañca vatthañca, Nāriyo samalaṅkatā; Rathe cājaññasaṁyutte, Sukate cittasibbane.

There were cattle, bedding, and clothes,Gāvo sayanañca vatthañca, and ladies in all their finery;Nāriyo samalaṅkatā; chariots harnessed with thoroughbreds,Rathe cājaññasaṁyutte, well-made with bright canopies;Sukate cittasibbane.

and lovely homes,nicely divided section by section.Having furnished them with different grains,he gave riches to the brahmins.

Nivesanāni rammāni, Suvibhattāni bhāgaso; Nānādhaññassa pūretvā, Brāhmaṇānamadā dhanaṁ.

and lovely homes,Nivesanāni rammāni, nicely divided section by section.Suvibhattāni bhāgaso; Having furnished them with different grains,Nānādhaññassa pūretvā, he gave riches to the brahmins.Brāhmaṇānamadā dhanaṁ.

When they got hold of that wealth,they arranged to store it up.Falling under the sway of desire,their craving grew and grew.They compiled hymns to that end,approached King Okkāka once more and said,

Te ca tattha dhanaṁ laddhā, Sannidhiṁ samarocayuṁ; Tesaṁ icchāvatiṇṇānaṁ, Bhiyyo taṇhā pavaḍḍhatha; Te tattha mante ganthetvā, Okkākaṁ puna mupāgamuṁ.

When they got hold of that wealth,Te ca tattha dhanaṁ laddhā, they arranged to store it up.Sannidhiṁ samarocayuṁ; Falling under the sway of desire,Tesaṁ icchāvatiṇṇānaṁ, their craving grew and grew.Bhiyyo taṇhā pavaḍḍhatha; They compiled hymns to that end,Te tattha mante ganthetvā, approached King Okkāka once more and said,Okkākaṁ puna mupāgamuṁ.

‘Like water and earth,gold coin, riches, and grain,are cows for humankind,as they are essential for creatures.Sacrifice! For you have much treasure.Sacrifice! For you have much money.’

Yathā āpo ca pathavī ca, Hiraññaṁ dhanadhāniyaṁ; Evaṁ gāvo manussānaṁ, Parikkhāro so hi pāṇinaṁ; Yajassu bahu te vittaṁ, Yajassu bahu te dhanaṁ.

‘Like water and earth,Yathā āpo ca pathavī ca, gold coin, riches, and grain,Hiraññaṁ dhanadhāniyaṁ; are cows for humankind,Evaṁ gāvo manussānaṁ, as they are essential for creatures.Parikkhāro so hi pāṇinaṁ; Sacrifice! For you have much treasure.Yajassu bahu te vittaṁ, Sacrifice! For you have much money.’Yajassu bahu te dhanaṁ.

Persuaded by the brahmins,the king, chief of charioteers,had many hundred thousand cows*Sacrifices on this scale are still performed in modern times. For example, at the Gadhimai Festival in Nepal, hundreds of thousands of animals are slain in sacrifice.slain at the sacrifice.*Compare the description of the bridal ceremony at Rig Veda 10.85.13, “cows are slaughtered in the blacknesses” (aghāsu hanyante gāvo).

Tato ca rājā saññatto, Brāhmaṇehi rathesabho; Nekā satasahassiyo, Gāvo yaññe aghātayi.

Persuaded by the brahmins,Tato ca rājā saññatto, the king, chief of charioteers,Brāhmaṇehi rathesabho; had many hundred thousand cows*Sacrifices on this scale are still performed in modern times. For example, at the Gadhimai Festival in Nepal, hundreds of thousands of animals are slain in sacrifice.Nekā satasahassiyo, slain at the sacrifice.*Compare the description of the bridal ceremony at Rig Veda 10.85.13, “cows are slaughtered in the blacknesses” (aghāsu hanyante gāvo).Gāvo yaññe aghātayi.

Neither with feet nor with hornsdo cows harm anyone at all.Cows meek as lambssupply buckets of milk.But taking them by the horns,the king slew them with a sword.

Na pādā na visāṇena, Nāssu hiṁsanti kenaci; Gāvo eḷakasamānā, Soratā kumbhadūhanā; Tā visāṇe gahetvāna, Rājā satthena ghātayi.

Neither with feet nor with hornsNa pādā na visāṇena, do cows harm anyone at all.Nāssu hiṁsanti kenaci; Cows meek as lambsGāvo eḷakasamānā, supply buckets of milk.Soratā kumbhadūhanā; But taking them by the horns,Tā visāṇe gahetvāna, the king slew them with a sword.Rājā satthena ghātayi.

At that the gods and the ancestors,with Indra, the titans and monsters,roared out: ‘This is a crime against nature!’as the sword fell on the cows.*Contrast Rig Veda 5.29.8: when Indra devours three hundred buffalo (at a sacrifice), all the gods cry out in celebration.

Tato devā pitaro ca, *Tato devā pitaro ca → tato ca devā pitaro (bj, sya-all, pts-vp-pli1)Indo asurarakkhasā; Adhammo iti pakkanduṁ, Yaṁ satthaṁ nipatī gave.

At that the gods and the ancestors,Tato devā pitaro ca, *Tato devā pitaro ca → tato ca devā pitaro (bj, sya-all, pts-vp-pli1)with Indra, the titans and monsters,Indo asurarakkhasā; roared out: ‘This is a crime against nature!’Adhammo iti pakkanduṁ, as the sword fell on the cows.*Contrast Rig Veda 5.29.8: when Indra devours three hundred buffalo (at a sacrifice), all the gods cry out in celebration.Yaṁ satthaṁ nipatī gave.

There used to be three kinds of illness:greed, starvation, and old age.But due to the slaughter of cows,this grew to be ninety-eight.

Tayo rogā pure āsuṁ, Icchā anasanaṁ jarā; Pasūnañca samārambhā, Aṭṭhānavutimāgamuṁ.

There used to be three kinds of illness:Tayo rogā pure āsuṁ, greed, starvation, and old age.Icchā anasanaṁ jarā; But due to the slaughter of cows,Pasūnañca samārambhā, this grew to be ninety-eight.Aṭṭhānavutimāgamuṁ.

This crime of the rods*Bodhi has “by violence”, Norman has “of using violence”, but daṇḍānaṁ is genitive plural. Neither comment on the extreme implausibility of the commentary’s explanation that this is the “three rods” of the body (speech and mind), despite the fact that the Buddha explicitly rejected this term (MN 56:4.3); and anyway, how are acts of speech and mind relevant here? At Rig Veda 7.33.6 we find daṇḍā as “goads” for driving cattle; at Śatapatha Brāhmaṇa 13.4.2.5 they are implements at the sacrifice; while ŚB 5.4.4.7 refers to “beating with rods”. Thus it’s likely that here the daṇḍā are the sticks, rods, or goads used on the cows.is of ancient descent.*The Buddha did not believe that the antiquity of a custom proved its virtue.Killing innocent creatures,the sacrificers forsake righteousness.

Eso adhammo daṇḍānaṁ, Okkanto purāṇo ahu; Adūsikāyo haññanti, Dhammā dhaṁsanti yājakā.

This crime of the rods*Bodhi has “by violence”, Norman has “of using violence”, but daṇḍānaṁ is genitive plural. Neither comment on the extreme implausibility of the commentary’s explanation that this is the “three rods” of the body (speech and mind), despite the fact that the Buddha explicitly rejected this term (MN 56:4.3); and anyway, how are acts of speech and mind relevant here? At Rig Veda 7.33.6 we find daṇḍā as “goads” for driving cattle; at Śatapatha Brāhmaṇa 13.4.2.5 they are implements at the sacrifice; while ŚB 5.4.4.7 refers to “beating with rods”. Thus it’s likely that here the daṇḍā are the sticks, rods, or goads used on the cows.Eso adhammo daṇḍānaṁ, is of ancient descent.*The Buddha did not believe that the antiquity of a custom proved its virtue.Okkanto purāṇo ahu; Killing innocent creatures,Adūsikāyo haññanti, the sacrificers forsake righteousness.Dhammā dhaṁsanti yājakā.

And that is how this mean old practicewas criticized by sensible people.Wherever they see such a thing,folk criticize the sacrificer.

Evameso aṇudhammo, Porāṇo viññugarahito; Yattha edisakaṁ passati, Yājakaṁ garahatī jano. *garahatī → garahī (mr)

And that is how this mean old practiceEvameso aṇudhammo, was criticized by sensible people.Porāṇo viññugarahito; Wherever they see such a thing,Yattha edisakaṁ passati, folk criticize the sacrificer.Yājakaṁ garahatī jano. *garahatī → garahī (mr)

With righteousness gone,peasants and menials were split,as were many aristocrats,and wives looked down on their husbands.

Evaṁ dhamme viyāpanne, Vibhinnā suddavessikā; Puthū vibhinnā khattiyā, Patiṁ bhariyāvamaññatha.

With righteousness gone,Evaṁ dhamme viyāpanne, peasants and menials were split,Vibhinnā suddavessikā; as were many aristocrats,Puthū vibhinnā khattiyā, and wives looked down on their husbands.Patiṁ bhariyāvamaññatha.

Aristocrats and brahmins only by kin,and others protected by their clan,neglecting their genealogy,fell under the sway of sensual pleasures.”

Khattiyā brahmabandhū ca, Ye caññe gottarakkhitā; Jātivādaṁ nirākatvā, *nirākatvā → niraṅkatvā (bahūsu, csp1ed)Kāmānaṁ vasamanvagun”ti.

Aristocrats and brahmins only by kin,Khattiyā brahmabandhū ca, and others protected by their clan,Ye caññe gottarakkhitā; neglecting their genealogy,Jātivādaṁ nirākatvā, *nirākatvā → niraṅkatvā (bahūsu, csp1ed)fell under the sway of sensual pleasures.”Kāmānaṁ vasamanvagun”ti.