Terms of Categorization

A significant characteristic of the Pali texts is the use of variety of terms to categorize people in society. Vanna, jati and kula are the three terms that are used frequently. Moreover, a fourth categorization also appears which does not explicity refer to vanna, jati, or kula, but which is left unspecified. A comprehensive classification of the use of these terms leads to certain conclusions, first, that the four-fold scheme of khattiya, brahmana, vanna and jati systems of classification. On the other hand, the Buddhist scheme of khattiya, brahmana, and gahapati, is never classified as either vanna or as jati. It is used frequently in the context of kula. Alternatively, it is left unspecified. The existence of the notion of high and low within all the systems of classification is the second conclusion that emerges. It is pertinent that the Buddhists did not have a complex linear system of ranking. Instead, they had a simple two-tier system of stratification. The linear order of castes of the Brahmanical texts, where the four vannas.^[1] The Buddha answers saying that among the four vannas the khattiyas and brahmanas are pointed to as chief (settho) in the manner in which they are addressed, saluted and served. The vessa and sudda are opposed to the khattiya and brahmana here in an implicit relationship of high and low. Nevertheless, the khattiya and brahmana appear to stand in a relationship of equality between themselves. We shall refer to some situations where khattiyas are placed above brahmanas by the Buddhists. Nevertheless this invariably occurs in situations where the brahmanas are claiming a pre-eminent position for themselves. The situations seem to be designed to humble the claims of brahmanas to special privileges. In situations where brahmanas were not present, brahmanas and khattiyas were placed together, along with the gahapati.