Hanging Nations of Gohapati

The term ajjhavasati denotes ownership rights; it is most likely that the definition of gahapati given in the Vinaya refers not so much “one who lives in a house” but to one who has the full ownership rights of the household. The term gahapati is thus applied to a household head. In this it corresponds to its meaning as found in vedic texts.^[1] Also gahapati has to bear the full responsibility of the household. A gahapati according to the Anguttara, has to preserve a sacred fire (gahapatiaggi).^[2] Before retirement, a gahapati had to hand over the responsibilities to his successors. Potaliya gahapati says that he has handed over to his sons as their inheritance, all that he had of property and has now retired from the active participation in the day-to-day affairs. This idea of giving up is denoted by the word “voharasmucchedam”.^[3] Buddha says that gahapati or gahapatiputta, to become a monk, has to forsake his fortune, small or great, and his circle of extended kin, group, however few or many and on the yellow robe.^[4] He has thus to cleave all secular ties.

The Vinaya gives another definition of the term gahapati. It says, “Excepting the king he who is in the king’s service, and brahmana, he who remains is called a gahapati.^[5] But this definition is also contradicted by the actual use in which the term has been used in the text. Thus we find the existence of brahmana gahapatis.

With respect to the king’s servants and the khattiyas (the ruling extended kin groups), the term gahapati is associated with them never as a term of reference to an individual. They are included in a broad scheme of classification. Thus in the samayutta and Anguttara Nikayas, under the subsection of the gahapati (gahapati vagga) following are mentioned: (1) Raja Udena, (2) Sona gahapatiputta, (3) Ghosita gahapati, (4) Upali gahapati, (5) Ugga gahapati of hatthigama, (6) a gahapati of Haliddika, (7) Nakulapita gahapati, (8) Lohicca brahmana, (9) Veracchani Brahmani, (10) Ugga gahapati, (11) Hatthaka of alavi, (12) Mahanama sakya, and (13) Jivaka Komarabhacca.^[6] However, this scheme of classification is not applied in actual practice. Thus it can be said that the term gahapati is not generally applied to Khattiyas and king’s servants. The general application of this term appears to be to persons whose growing wealth and influence marks them out as separate from their extended kin groups. We see this borne out in the following examples, which also give us a number of characteristics of the persons labeled gahapatis.

We may give here the case of Mendaka gahapati. He is a resident of Bhaddiya Nagara. Mendaka and his family are known for their eminence in psychic power. All mendaka has to do is to wash his head and sweep his granary so that, as result of his psychic power, soon a shower of grain will fall down and fill the granary. Sittig down besides only one bowl of the capacity of an alaka measure and one helping of curry and condiments, his wife serves food to his household employees (dasa kammakara porisam).

Not until she gets up is it exhausted. His son, using only one purse containing a thousand coins, gives six months wages (chammasikam vetanam) to each of his employees. His daughter-in-law provides food for six months wages in kind (bhattam) to the employees of Mendaka, only by sitting next to one basket of the capacity of dona measure. Lastly, when the slave of Mendaka feeds the king’s entire army and gives them wages in kind and in cash and also orders 1250 cowherds (gopalika) to give fresh milk to the Buddha and his samgha.^[7]

Above all, we are struck by the affluence of this gahapati. Indeed, it is for his role as a producer of wealth that he and his family is characterised. It is noteworthy that Mendaka is not referred to as a setthi gahapati and from the description of psychic powers and from the nature of his gifts to the Buddha, his occupation is connected with agriculture and cattle keeping and he is not purely a trader. Also in their relationship with others, the whole household of Mendaka seems to act as a unit.

Gahapati is mentioned as one of the seven jewels of the king. This jewel of gahapati draws gold from the midst of the Ganga and gives it to him.^[8] This incidence of giving gold to the king is supposedly a symbolic representation of the gahapati’s ability to give to the king taxes in kind or in cash. Gahapati Dasama of Atthaka Nagara gives ananda many robes and a building for the monastery which was worth 500 coins.^[9] As a financier, gahapati lends money to promising shop-keepers.^[10] The men are jealous of gahapati’s wealth, and wish him harm and he has to keep a strong bodyguard to defend himself.^[11] Slaves and labourers are envious of his position as well.^[12]

In the Anguttara Nikaya, it is affirmed that the shared goals of the khattiya, brahmana and gahapati classes are acquisition of money (bhogadhippaya) and the search of knowledge (pannupavicara), mentioned in that order of preference. In addition, to achieve excellence in his avocation is the gahapati’s determination (sippadhitthana); to engage in an enterprise is his need (kammantabhinivesa) and; to carry to fruition his enterprise is his aim (nitthakammanta pariyosana).^[13]

Footnotes and references:

[1]:

Macdonell and Keith, Vedic Index, grapahi, S.V.

[2]:

Anguttara Nikaya.V.44-45.

[3]:

Majjhima Nikaya.II.359

[4]:

Digha Nikaya.I.61.

[5]:

Vinaya.III.222; I.B. Horner, Book of the Discipline, II.67.

[6]:

Samyutta Nikaya.IV.109-2; Anguttara Nikaya.IV.209-35, for Brahmana Gahapatis see pages 19, 20, 73, 74, and 75 of this book.

[7]:

Vinaya.I.240-44.

[8]:

Majjhima Nikaya.III.175-76.

[9]:

Anguttara Nikaya.V.342.

[10]:

Ibid., 117.

[11]:

Samyutta Nikaya.II.112-13.

[12]:

Anguttara Nikaya.V.40.

[13]:

Ibid.,III.363.