section_path: Teachings and views/Society/Critique of Brahmanism
section_name: Critique of Brahmanism
paragraph_text: Critique of Brahmanism
  
  According to Bronkhorst, "the bearers of tradition, the Brahmins, did not occupy a dominant position in the area in which the Buddha preached his message." Nevertheless, the Buddha was acquainted with Brahmanism, and in the early Buddhist Texts, the Buddha references Brahmanical devices. For example, in Samyutta Nikaya 111, Majjhima Nikaya 92 and Vinaya i 246 of the Pali Canon, the Buddha praises the Agnihotra as the foremost sacrifice and the Gayatri mantra as the foremost meter. In general, the Buddha critiques the Brahmanical religion and social system on certain key points.
  
  The Brahmin caste held that the Vedas were eternal revealed (sruti) texts. The Buddha, on the other hand, did not accept that these texts had any divine authority or value.
  
  The Buddha also did not see the Brahmanical rites and practices as useful for spiritual advancement. For example, in the Udāna, the Buddha points out that ritual bathing does not lead to purity: only "truth and morality" lead to purity. He especially critiqued animal sacrifice as taught in Vedas. The Buddha contrasted his teachings, which were taught openly to all people, with that of the Brahmins', who kept their mantras secret.
  
  The Buddha also critiqued the Brahmins' claims of superior birth and the idea that different castes and bloodlines were inherently pure or impure, noble or ignoble.
  
  In the Vasettha sutta the Buddha argues that the main difference among humans is not birth but their actions and occupations. According to the Buddha, one is a "Brahmin" (i.e. divine, like Brahma) only to the extent that one has cultivated virtue. Because of this the early texts report that he proclaimed: "Not by birth one is a Brahman, not by birth one is a non-Brahman; – by moral action one is a Brahman"
  
  The Aggañña Sutta explains all classes or varnas can be good or bad and gives a sociological explanation for how they arose, against the Brahmanical idea that they are divinely ordained. According to Kancha Ilaiah, the Buddha posed the first contract theory of society. The Buddha's teaching then is a single universal moral law, one Dharma valid for everybody, which is opposed to the Brahmanic ethic founded on "one's own duty" (svadharma) which depends on caste. Because of this, all castes including untouchables were welcome in the Buddhist order and when someone joined, they renounced all caste affiliation.