Society at the time of Buddha

The personality of the Buddha can figure out prominently if the interpersonal relationship found in the texts are taken into consideration by us. They can be found in the descriptions of examples of actual behaviour between various persons. These descriptions comprise of a limited number of phrases and terms which reappear in a large number of examples. These are referred to as “formalizations” by us. There are three main categories of formalizations which are defined as groups by us, found in the texts, viz. forms of salutation described by the writers of the texts, the terms of address used by the persons involved. A specific formalization may cover a different set of person each time it emerges.

The persons occupy two distinct roles in each example of interpersonal relationship. The same formalizations occur in a number of such roles, taken together may hint that the involvement of all the persons fall into two interacting groups. In such an instance, the formalization may be taken to hint the involvement of the group affiliation of the persons. There can be more than one set of opposing groups in the case of each formalisation.

However, the particular nature of the relationship existing between the persons involved in indicated by the formalisation. Such a relationship can be characterized as either that between equals or that between an inferior and superior. The status of each person and the group vis-à-vis the other may be inferred from the actual words which comprise the formalisation.

A study of formalisations help to conceive a number of groups existing within those in social contact with the Buddha and his disciples. In addition to this, it is possible to order the opposing groups referring to a single formalisation as well as the groups formed through formalisations into a general system of ranking.

The formalisation have been dealt with in two ways. On the one hand, a number of instances have been gathered by us where the persons involved fall into two distinct groups and wherein a single set of formalisations occur. The existence of various groups has been indicated by us through this. It is to be noticed that the cases are illustrative of the group and may not contain all the instances of a group. On the other hand, actual instances have been taken by us which establish the nature of the relationship between the persons (and through them the groups) involved. It is noticeable that in the second type of treatment we have assumed that the persons are representative of the groups to which they are affiliated. Those specific instances where the formalizations obtained do not conform to the group affiliation earlier indicated have also been dealt with and, therefore, need further explanation.

We find it convenient when coming to the actual material to take the Buddha as one of the practice is clear. Every person or group finds his distance from the Buddha through the terms of address which the Buddha uses for him and which he greets the Buddha and is in turn greeted and that in which he refers to the Buddha and is himself referred to. The Buddha, in our analysis which follows, is at the centre of the social order. The social distances are measured in each case with reference to the Buddha and vary in each case. The degree of social distance varies with the group, and through the formalisations of their mode of address the groups themselves find their relationship with the Buddha.

The relationship of the groups vis-à-vis each other has been examined by us at the same time, through formalizations but without the intermediacy of the Buddha, whenever this is possible. Thus, we may obtain a picture of the de facto social stratification of Indian society, as it appeared to the authors and compilers of the Pali canon.