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BUDDHISM
117
And from what I have said just it is plain that the doctrine of as propounded by Gautama is an incomprehensible mystery.
(j) But the theory of transmigration was not the only theory which Gautama accepted from the ancient religion and adopted in a modified form into his own religion. The whole of the Hindu pantheon of the day was similarly accepted and similarly modified to suit his cardinal idea, the supreme efficacy of a holy life. The innumerable gods of Rig Veda were recognized but they were not supreme. FH, the supreme deity of the Upanishads, was recognized but was not supreme. Holy life alone was supreme and in preaching that doctrine Buddha did an immense good; he raised goodness attainable by man above the gods and naturepowers of Brahmins.
(k) How did Gautama deal with the caste system of the Brahmins? He respected a ब्राह्मण, श्रमण or अहँत् , but he respected him for his virtue and learning, not for his caste which he altogether ignored. When two Brahmin youths, Vashishtha and Bharadwaja, began to quarrel on the question "How does one become a Brahmin?” and came to Gautama for his opinion Gautama delivered to them a discourse in which he emphatically ignored caste and held that a man's distinguishing mark was his work, not his birth.
(1) Gautama not only expressed his pronounced disapprobation against the Hindu caste system he also exclaimed against the Vedic rites which were practised according to the injunctions of the ceremonial works. In place of such rites he enjoined a benevolent life and conquest of all passions and desires, and he recommended a retirement from the world as the most efficacious means for securing this end. The recommendation was followed and led to the Buddhist monastic system.
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