Buddhism and Communism

Anita Sharma

Human experience has shown that a totally egalitarian society in which no one has more influence, prestige, or wealth than others is quite impossible. Hierarchy is inevitable. This means that the main issue before humankind has been the establishment of properhierarchy. Equality, which is an essential aspect of human civilization, may be divided into two categories: formal and effective. In Western democracies, formal equality is more or less available to all citizens. However, their laws work in the interest of the rich and, effectively speaking, many poor people suffer from various disabilities. Thus, effective equality is available only to propertied people. It is for this reason that, even today, communism appeals to millions of exploited human beings, due to its emphasis on removing privileges and discrimination.

A positive step in the direction of establishing effective equality can only be taken through the abolition of class systems. Because Buddhism rejects caste-based privileges, some scholars have compared it with communism. The Buddha opposed all forms of discrimination based on caste, creed, or race. He had opened the doors of the Sangha to all. The Buddha taught that the criterion to determine a person’s worth is not caste, but deeds. A Buddhist monk or a nun does not make a distinction between people when approaching the homes of householders and can eat at any householder’s house when invited. Following this line of argument, an attempt will be made in this paper to compare and analyze the perceptions on egalitarianism of early Indian Buddhism and communism.