Ambedkar - Revolution and Counter Revolution in Ancient India (Including Krishna and His Gita), Part I

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19A.Revolution and Counter Rev.in Ancient India PART I
RevolutionandCounterRevolutioninAncientIndia ______________________________________________
Contents
PARTI Chapter1:AncientIndiaonExhumation Chapter2:TheAncientRegime Chapter3:ASunkenPriesthood Chapter4:ReformersandTheirFate PARTII Chapter5:TheDeclineandFallofBuddhism Chapter6:TheLiteratureofBrahminism Chapter7:TheTriumphofBrahminism PARTIII Chapter8:TheMoralsoftheHouse Chapter9:KrishnaandHisGita Chapter10:AnalyticalNotesofViratParvaandUdyogParva Chapter11:BrahminsVersusKshatriyas Chapter12:ShudrasandtheCounterRevolution Chapter13:TheWomanandtheCounterRevolution
________________________________________________________________________________________ Editorial Note in the manuscript published in the Dr. Babasaheb Ambedkar: Writings and Speeches,Vol.3bytheGovernmentofMaharashtra: Dr.B.R.Ambedkar had proposed to write a treatise, i.e., `Revolution and CounterRevolution in AncientIndia'. The table of contents has been printed in the chapter of schemes. He had originally planned to write seven books to be included under this broad title. The Committee was able to find some pages and few chapters in his collection. The chapters are also incomplete. After scrutiny, the Committee came to a decision that `Revolution and CounterRevolution in Ancient India' is to be presentedinthisvolumewiththeavailablematerialthoughincomplete.Dr.Ambedkarconsideredthe riseofBuddhismasrevolution.TheCounterRevolutionpioneeredbyBrahmins'resultedintodecline andfallofBuddhism. Assuchthefollowingchaptersareincludedunderthistitle. 1.AncientIndiaonExhumation 2.TheAncientRegimeTheStateoftheAryanSociety 3.ASunkenPriesthood 4.ReformersandTheirFate 5.TheDeclineandFallofBuddhism 6.TheLiteratureofBrahminism 7.TriumphofBrahminism 8.TheMoralsoftheHouseManusmrutiortheGospelofCounterRevolution 9.PhilosophicDefenceofCounterRevolution(KrishnaandhisGita) 10.AnalysisofViratParvaandUddyogParva 11.BrahminsV/sKshatriyas 12.TheShudrasandtheCounterRevolution 13.TheWomenandtheCounterRevolution
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The readers may compare these chapters with the proposed plan given in the last chapters of Schemes.Editors __________________________________________________________________________________ CHAPTER1 AncientIndiaonExhumation There are two typed copies of this Chapter. Both of them contain additions and corrections in the handwritingofDr.BabasahebAmbedkar.Afterconsideration,wedecidedthatthelatterversionshould beincludedhere.Thisessay,consistingofthreepagesonly,seemstobeanintroductiontoalarger subjectDr.Ambedkarprobablyhadinhismind.Editors. MuchoftheancienthistoryofIndiaisnohistoryatall.NotthatancientIndiahasnohistory.Ithas plentyofit.Butithaslostitscharacter.Ithasbeenmademythologytoamusewomenandchildren.This seemstohavebeendonedeliberatelybytheBrahminicalwriters.Taketheword Deva.Whatdoesit mean?IsthewordJanaVishesh representing a member of the human family? It is made to appear superhumanagency.Bythisthepithofhistorycontainedinitissqueezedout. AlongwiththewordDevaoccurthenamesofYaksha,Gana,Gandharva,Kinnars.Whowerethey? TheimpressiononegetsonreadingtheMahabharatandRamayanisthattheyareimaginarybeings whofilledthehorizonbutdidnotexist. ButtheYaksha,Gana,Gandharva,Kinnaraswerealsomembersofthehumanfamily.Theywerein theserviceoftheDevas.TheYakshaswereguardingthepalaces.GanaswereguardingtheDevas. GandharvaswereamusingtheDevasbymusicanddancing.TheKinnaraswerealsointheserviceof theGods.ThedescendantsoftheKinnarasareevennowlivinginHimachalPradesh. TakethenameAsura.ThedescriptionofAsuragivenintheMahabharatandRamayanamakeoutas thoughheybelongedtononhumanworld.AnAsuraisdescribedtoeattencartsloadoffood.Theyare monsters in size. They sleep for six months. They have ten mouths. Who is a Rakshas? He too is describedasanonhumancreature.Insize,inhiscapacityforeating,inhishabitsoflifeheresembled theAsura. ThereisaplentyofreferencestotheNagas.ButwhoisaNaga?ANagaisrepresentedasaserpent orasnake.Canthisbetrue?Whethertrueornot,itissoandHindusbelieveit.AncientIndianhistory mustbeexhumed.WithoutitsexhumationAncientIndiawillgowithouthistory.Fortunatelywiththehelp oftheBuddhistliterature,AncientIndianHistorycanbedugoutofthedebriswhichtheBrahminwriters haveheapeduponinafitofmadness. The Buddhist literature helps a great deal to remove the debris and see the underlying substance quiteclearlyanddistinctly. TheBuddhistliteratureshowsthattheDevaswereacommunityofhumanbeings.Therearesomany DevaswhocometotheBuddhatohavetheirdoubtsanddifficultiesremoved.Howcouldthisbeunless theDevaswerehumanbeings AgaintheBuddhistcanonicalliteraturethrowsafoodoflightonthepuzzlingquestionoftheNagas.It makesadistinctionbetweenwombbornNagasandeggbornNagasandtherebymakingitclearthat thewordNagahastwofoldmeaning.Initsoriginalsenseitstoodforthenameofahumancommunity. The Asuras again are not monsters. They too are a JanVishesh human beings. According to SatpathaBramhana,theAsurasarethedescendantsofPrajapati the Lord of the creation. How they became evil spirits is not known. But the fact is recorded that they fought against the Devas for the possessionoftheearthandthattheywereovercomebytheDevasandthattheyfinallysuccumbed. ThepointisclearthattheAsurasweremembersofthehumanfamilyandnotmonsters. Withthisexhumationofdebris,wecanseeAncientIndianHistoryinanewlight. CHAPTER2 TheAncientRegime:TheStateoftheAryanSociety
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ThisessayconsistsofIItypedfoolscappagestaggedintoafile.Fromthelastsentenceitappearsthat theChapterisincomplete.Editors Buddhismwasarevolution.ItwasasgreataRevolutionastheFrenchRevolution.Thoughitbegan asaReligiousrevolution,itbecamemorethanReligiousrevolution.ItbecameaSocialandPolitical Revolution.TobeabletorealisehowprofoundwasthecharacterofthisRevolution,itisnecessaryto knowthestateofthesocietybeforetherevolutionbeganitscourse.TousethelanguageoftheFrench Revolution,itisnecessarytohaveapictureoftheancientregimeinIndia. Tounderstandthegreatreform,whichhebroughtaboutbyhisteaching,itisnecessarytohavesome ideaofthedegradedconditionoftheAryancivilisationatthetimewhenBuddhastartedonthemission ofhislife. TheAryanCommunityofhistimewassteepedintheworstkindofdebaucherysocial,religiousand spiritual. Tomentiononlyafewofthesocialevils,attentionmaybedrawntogambling.Gamblinghadbecome aswidespreadamongtheAryansasdrinking. Every king had a hall of gambling attached to his palace. Every king had an expert gambler in his employmentasacompaniontoplaywith.KingVirathadinhisemploymentKankasanexpertgambler. Gamblingwasnotmerelyapastimewithkings.Theyplayedwithheavystakes.Theystakedkingdoms, dependants,relatives,slaves,servants.*[f1]KingNalastakedeverythingingamblingwith Paskkarand losteverything.TheonlythinghedidnotstakewashimselfandhiswifeDamayanti.Nalahadtogoand liveintheforestasabeggar.TherewerekingswhowentbeyondNala.TheMahabharat[f2] tellshow DharmatheeldestofthePandavasgambledandstakedeverything,hisbrothersandalsohisandtheir wifeDraupadi. Gambling was a matter of honour with the Aryans and any invitation to gamble was regarded as an injury to one's honour and dignity. Dharma gambled with such disastrous consequencesalthoughhewaswarnedbeforehand.Hisexcusewasthathewasinvitedtogambleand thatasamanofhonour,hecouldnotdeclinesuchaninvitation. This vice of gambling was not confined to kings. It had infected even the common folk. RigVeda contains lamentations of a poor Aryan ruined by gambling. The habit of gambling had become so commoninKautilya'stimethatthereweregamblinghouseslicensedbythekingfromwhichtheking derivedconsiderablerevenue. DrinkingwasanotherevilwhichwasrampantamongtheAryans.LiquorswereoftwosortsSomaand Sura.Somawasasacrificialwine.ThedrinkingoftheSomawasinthebeginningpermittedonlyto Brahmins,KshatriyasandVaishyas.SubsequentlyitwaspermittedonlytoBrahminsandKshatriyas. TheVaishyaswereexcludedfromitandtheShudraswereneverpermittedtotasteit.Itsmanufacture wasasecretknownonlytotheBrahmins. Surawasopentoallandwasdrunkbyall.TheBrahmins alsodrankSura.Shukracharyathepriesttothe Asurasdranksoheavilythatinhisdrunkenstatehe gavethelifegivingMantraknowntohimonlyandwithwhichheusedtorevivetheAsuraskilledbythe DevastoKatchthesonofBrahaspatiwhowasthepriestoftheDevas.TheMahabharatmentionsan occasionwhenbothKrishnaandArjunaweredeaddrunk.ThatshowsthatthebestamongtheAryan Societywerenotonlynotfreefromthedrinkhabitbutthattheydrankheavily.Themostshamefulpartof itwasthateventheAryanwomenwereaddictedtodrink.Forinstance Sudeshna[f3]thewifeofKing Virattellshermaid Sairandhritogoto Kichaka'spalaceandbringSuraasshewasdyingtohavea drink.Itisnottobesupposedthatonlyqueensindulgedindrinking.Thehabitofdrinkingwascommon amongwomenofallclassesandevenBrahminwomenwerenotfreefromit.Thatliquoranddancing wasindulgedinbytheAryanwomenisclearfromthe KausitakiGrihyaSutra1.1112,whichsays "Fouroreightwomenwhoarenotwidowed,afterhavingbeenregaledwithwineandfoodaretodance forfourtimesonthenightprevioustotheweddingceremony." ThatthedrinkingofintoxicatingliquorwasindulgedinbyBrahminwomen,nottospeakofwomenof
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thelowerVarnas,aslateastheseventhandeighthcenturiesA.D.intheCentralregionofAryavarta,is clearfromKumarilaBhatta's TantraVartikaI(iii).4,whichstates,"Amongthepeopleofmoderndays we find the Brahmin women of the countries of Ahicchatra and Mathura to be addicted to drinking". KumarilacondemnedthepracticeinthecaseofBrahminsonly,butnotofKshatriyasandVaishyasmen andwomen,iftheliquorwasdistilledfromfruitsorflowers(Madhavi),andMolasses(Gaudi)andnot fromgrains(Sura). ThesexualimmoralityoftheAryanSocietymustshocktheirpresentdaydescendants.TheAryansof preBuddhistdayshadnosuchruleofprohibiteddegreesaswehavetodaytogoverntheirsexualor matrimonialrelationship. AccordingtotheAryanMythology,Brahmaisthecreator.Brahmahadthreesonsandadaughter.His one son Daksha married his sister. The daughters born of this marriage between brother and sister weremarriedsometoKashyapathesonofMarichithesonofBrahmaandsometoDharmathethird sonofBrahma.[f4] IntheRigVedathereisanepisoderelatedofYamaandYamibrotherandsister.Accordingtothis episode Yami the sister invites her brother Yama to cohabit with her and becomes angry when he refusestodoso.[f5] Afathercouldmarryhisdaughter. Vashishtamarriedhisowndaughter Shatrupawhenshecameof age. [f6]Manu married his daughter IIa.[f7] Janhu married his daughter Janhavi.[f8] Surya married his daughterUsha.[f9] There was polyandry not of the ordinary type. The polyandry prevalent among the Aryans was a polyandrywhenkinsmencohabitedwithonewoman.DhahaprachetaniandhissonSomacohabited withMarishathedaughterofSoma.[f10] Instancesofgrandfathermarryinghisgranddaughterarenotwanting.Dakshagavehisdaughterin marriagetohisfatherBrahma[f11]andfromthatmarriagewasbornthefamousNarada.Dauhitragave his 27 daughters to his father Soma for cohabitation and procreation. [f12]The Aryans did not mind cohabiting with women in the open and within sight of people. The Rishis used to perform certain religious rites which were called Vamdevyavrata. These rites used to be performed on the Yadnya bhumi.Ifanywomancamethereandexpressedadesireforsexualintercourseandaskedthesageto satisfy her, the sage used to cohabit with her then and there in the open on the Yadnya bhumi. Instances of this may be mentioned. The case of the sage Parashara had sexual intercourse with SatyavatiandalsoofDirghatapa.Thatsuchacustomwascommonisshownbytheexistenceofthe wordAyoni.ThewordAyoniisunderstoodtomeanofimmaculateconception.Thatisnothoweverthe originalmeaningoftheword.TheoriginalmeaningofthewordYoniishouse.Ayonimeansconceived outofthehousei.e.intheopen.Thattherewasnothingdeemedtobewronginthisisclearfromthefact that both Sita and Draupadi were Ayonija. That this was very common is clear from the fact that religiousinjunctionshadtobeissuedagainstsuchapractice[f13] TherewasprevalentamongtheAryansthepracticeofrentingouttheirwomentoothersforatime.As anillustrationmaybementionedthestoryofMadhavi.[f14]Theking Yayatigavehisdaughter Madhavi as an offering to his Guru Galav. Galav rented out the girl Madhavi to three kings, each a period. ThereafterhegaveherinmarriagetoVishwamitra.Sheremainedwithhimuntilasonwasborntoher. ThereafterGalavtookawaythegirlandgaveherbacktoherfatherYayati. Besidesthepracticeoflettingoutwomentootherstemporarilyatarenttherewasprevalentamongthe Aryansanotherpracticenamelyallowingprocreationbythebestamongstthem.Raisingafamilywas treatedbythemasthoughitwasabreedingorstockraising.AmongtheAryastherewasaclassof personscalledDevaswhowereAryansbutofasuperiorstatusandprowess.TheAryansallowedtheir womentohavesexualintercoursewithanyoneoftheclassofDevasintheinterestofgoodbreeding. ThispracticeprevailedsoextensivelythattheDevascametoregardprelibationinrespectoftheAryan Womenastheirprescriptiveright.NoAryanwomancouldbemarriedunlessthisrightofprelibation
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had been redeemed and the woman released from the control of the Devas by offering what was technicallycalledAvadan.TheLajaHoamewhichisperformedineveryHindumarriageandthedetails ofwhicharegivenintheAshwalayanGrahyaSutraisarelicofthisactoftheredemptionoftheAryan womanfromtherightofprelibationoftheDevas.The Avadaninthe LajaHoamaisnothingbutthe price for the extinguishingof the right of the Devas over the bride. The Saptapadi performed in all Hindumarriagesandwhichisregardedasthemostessentialceremonywithoutwhichthereisnolawful marriage has an integral connection with this right of prelibation of the Devas. Saptapadi means walkingbythebridegroomsevenstepswiththebride.Whyisthisessential?Theansweristhatthe Devas,iftheyweredissatisfiedwiththecompensation,couldclaimthewomanbeforetheseventhstep was taken. After the seventh step was taken, the right of the Devas was extinguished and the bridegroom could take away the bride and live as husband and wife without being obstructed or molestedbytheDevas.``` Therewasnoruleofchastityformaidens.Agirlcouldhavesexualintercoursewithandalsoprogeny fromanybodywithoutcontractingmarriage.Thisisevidentfromtherootmeaningoftheword Kanya whichmeansagirl.KanyacomesfromtherootKamwhichmeansagirlfreetoofferherselftoanyman. That they did offer themselves to any man and had children without contracting regular marriage is illustratedbythecaseof Kuntiand Matsyagandha.Kunti had children from different men before she wasmarriedto Panduand Matsyagandhahadsexualintercoursewiththesage Parasharabeforeshe marriedtoShantanuthefatherofBhishma. BestialitywasalsoprevalentamongtheAryans.ThestoryofthesageDamhavingsexualintercourse withafemaledear,iswellknown.AnotherinstanceisthatofSuryacohabitingwithamare.Butthemost hideous instance is that of the woman having sexual intercourse with the horse in the Ashvamedha Yadna. (INCOMPLETE) CHAPTER3 ASunkenPriesthood This essay is numbered as Chapter III in the file of the Ancient Regime and contains 16 foolscap typedpages.ThisChapteralsoseemstobeleftincomplete.Editors. ThepriestlyprofessionintheancientAryanSocietywasmonopolisedbytheBrahmins.Noneexcept aBrahmincouldbecomeapriest.Ascustodiansofreligion,theBrahminsweretheguidesofthepeople inmoralandspiritualmatters.Theyweretosetthestandardforpeopletofollow.DidtheBrahminsact uptothestandard?Unfortunately,alltheevidencewehave,showsthattheBrahminshadfallentothe utmostdepthofmoraldegradation. AShrotriyaBrahminwassupposednottokeepwithhimastoreofprovisionlastingformorethana week.Buttheyhadsystematicallytrampleduponthisruleandwereaddictedtotheuseofthethings storedupstores,towit,offoods,drinks,clothing,equipages,bedding,perfumes,andcurrystuffs.The Brahminswereaddictedtovisitingshowssuchas: (1)Nautchdances(nakkam). (2)Singingsofsongs(gitam). (3)Instrumentalmusic(vaditam). (4)Showsatfairs(pekham). (5)Balladsrecitations(akkhanam). (6)Handmusic(panisaram). (7)Thechantingofbards(vetals). (8)Tamtamplaying(kumbhathunam). (9)Fairscenes(sobhanagarkam). (10)AcrobaticfeatsbyKandalas(Kandalavamsadhopanam). (11)Combatsofelephants,horses,buffaloes,bulls,goats,rams, cocksandquails. (12)Boutsatquarterstaff,boxing,wrestling.(1316)Shamfights,rollcalls,manoeuvres,reviews.
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Theywereaddictedtogamesandrecreationsthatistosay, (1)Gamesonboardswitheight,orwithtenrowsofsquares. (2)Thesamegamesplayedbyimaginingsuchboardsintheair. (3)Keepinggoingoverdiagramsdrawnonthegroundsothatonestepsonlywhereoneoughttogo. (4)Eitherremovingthepiecesormenfromahelpwithone'snail,orputtingthemintoaheap,ineach casewithoutshakingit.Hewhoshakestheheap,loses. (5)Throwingdice. (6)Hittingashortstickwithalongone. (7)Dippingthehandwiththefingersstretchedoutinlac,orreddye,orflourwater,andstrikingthewet hand on the ground or on a wall, calling out `what shall it be?' and showing the form required elephants,horses. (8)Gameswithballs. (9)Blowingthroughtoypipesmadeofleaves. (10)Ploughingwithtoyploughs. (11)Turningsummersaults. (12)Playingwithtoywindmillsmadeofpalmleaves. (13)Playingwithtoymeasuresmadeofpalmleaves.(14,15)Playingwithtoycartsortoybows. (16)Guessingatletterstracedintheair,oronaplayfellow'sback. (17)Guessingtheplayfellow'sthoughts. (18)Mimicryofdeformities. Theywereaddictedtotheuseofhighandlargecouchesthatistosay: (1)Moveablesettees,high,andsixfeetlong(Asandi). (2)Divanswithanimalfigurescarvedonthesupports(Pallanko). (3)Goat'shaircoveringswithverylongfleece(Gonako). (4)Patchworkcounterpanesofmanycolours(Kittaka). (5)Whiteblankets(Patika). (6)Woollencoverletsembroideredwithflowers(Patalika). (7)Quiltsstuffedwithcottonwool(Tulika). (8)Coverletsembroideredwithfiguresoflions,tigers,&c.,(Vikatika). (9)Rugswithfuronbothsides(Uddalom). (10)Rugswithfurononeside(Ekantalomi). (11)Coverletsembroideredwithgems(Katthissam). (12)Silkcoverlets(Koseyyam). (13)Carpetslargeenoughforsixteendancers(Kittakam).(1416)Elephant,horseandchariotrugs. (17)Rugsofantelopeskinssewntogether(Aginepaveni). (18)Rugsofskinsoftheplantainantelope. (19)Carpetswithawningsabovethem(Sauttarakkhadam). (20)Sofaswithredpillowsfortheheadandfeet".TheBrahminswereaddictedtotheuseofmeansfor adorning and beautifying themselves that is to say : Rubbing in scented powders on one's body, shampooing it, and bathing it, patting the limbs with clubs after the manner of wrestlers, the use of mirrors,eyeointments,garlands,rouge,cosmetics,bracelets,necklaces,walkingsticks,reedcasesfor drugs, rapiers, sunshades, embroidered slippers, turbans, diadems, whisks of the yak tail and long fringedwhiterobes.TheBrahminswereaddictedtosuchlowconversationasthese: Talesofkings,ofrobbers,ofministersofstatetalesofwar,ofterrors,ofbattlestalkaboutfoodsand drinks,clothes,beds,garlands,perfumestalksaboutrelationships,equipages,villages,towns,cities andcountriestalesaboutwomen,andaboutheroesgossipatstreetcorners,orplaceswhencewater isfetchedghoststoriesdesultorytalkspeculationsaboutthecreationofthelandorsea,orabout existenceandnonexistence.TheBrahminswereaddictedtotheuseofwranglingphrases:suchas:
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"Youdon'tunderstandthisdoctrineanddiscipline,Ido.""Howshouldyouknowaboutthisdoctrine anddiscipline?""Youhavefallenintowrongviews.ItisIwhoamintheright.""Iamspeakingtothe point,youarenot.""Youareputtinglastwhatoughttocomefirst,andfirstwhatoughttocomelast." "Whatyou'veexcogitatedsolong,thatisallquiteupset.""Youareprovedtobewrong.""Settowork toclearyourviews.""Disentangleyourselfifyoucan." TheBrahminswereaddictedtotakingmessages,goingonerrands,andactingasgobetweensto wit,onkings,ministersofstate,Kshatriyas,Brahmans,oryoungmen,saying:'Gothere,comehither, takethiswithyou,bringthatfromthere.' 'The Brahmins were tricksters, drone out (of holy words for pray), diviners, and exorcists, ever hungeringtoaddgaintogain.' TheBrahminsearnedtheirlivingbywrongmeansoflivelihood,bylowarts,suchasthese: (1)Palmistryprophesyinglonglife,prosperity,&c.,(orthereversefrommarksonachild'shands, feet,&c.) (2)Diviningbymeansofomensandsigns. (3)Auguriesdrawnfromthunderboltsandothercelestialportents. (4)Prognosticationbyinterpretingdreams. (5)Fortunetellingfrommarksonthebody. (6)Auguriesfromthemarksonclothgnawedbymice. (7)SacrificingtoAgni. (8) Offering oblations from a spoon. (913) Making offerings to gods of husks, of the red powder betweenthegrainandthehusk,ofhuskedgrainreadyforboiling,orgheeandofoil. (14)Sacrificingbyspewingmustardseeds,&c.,intothefireout ofone'smouth. (15)Drawingbloodfromone'srightkneeasasacrificetothe gods. (16)Lookingattheknuckles,&c.,and,aftermutteringacharm,diviningwhetheramaniswellbornof luckornot. (17)Determiningwhetherthesiteforaproposedhouseorpleasance,isluckornot. (18)Advisingoncustomarylaw. (19)Layingdemonsinacemetery. (20)Layingghosts. (21)Knowledgeofthecharmstobeusedwhenlodginginanearthhouse. (22)Snakecharming. (23)Thepoisoncraft. (24)Thescorpioncraft. (25)Themousecraft. (26)Thebirdcraft. (27)Thecrowcraft. (28)Foretellingthenumberofyearsthatmanhasyettolive. (29)Givingcharmstowardoffarrows. (30)Theanimalwheel. TheBrahminsearnedtheirlivingbywrongmeansoflivelihood,bylowarts,suchasthese: Knowledgeofthesignsofgoodandbadqualitiesinthefollowingthingsandofthemarksinthem denotingthehealthorluckoftheirowners:towit,gems,staves,garments,swords,arrows,bows,other weapons,women,men,boys,girls,slaves,slavegirls,elephants,horses,buffaloes,bulls,oxen,goats, sheep,fowls,quails,iguanas,herrings,tortoises,andotheranimals. TheBrahmins,earnedtheirlivingbywrongmeansoflivelihoodbylowartssuchassoothesaying,to theeffectthat, Thechiefswillmarchout. Thehomechiefswillattackandtheenemiesretreat.
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Theenemies'chiefswillattack,andourswillretreat. Thehomechiefswillgainthevictory,andourswillsufferdefeat. Theforeignchiefswillgainthevictoryonthisside,andourswillsufferdefeat. Thuswilltherebevictoryonthisside,defeatonthat.TheBrahmins,whilelivingonfoodprovidedby thefaithful,earntheirlivingbywrongmeansoflivelihood,bysuchlowartsasforetelling: (1)TherewillbeaneclipseoftheMoon. (2)TherewillbeaneclipseoftheSun. (3)Therewillbeaneclipseofastar(Nakshatra). (4)TherewillbeaberrationoftheSunortheMoon. (5)TheSunortheMoonwillreturntoitsusualpath. (6)Therewillbeaberrationsofthestars. (7)Thestarswillreturntotheirusualcourse. (8)Therewillbeajunglefire. (9)Therewillbeafallofmeteors. (10)Therewillbeanearthquake. (11)Thegodwillthunder. (1215)Therewillberisingandsetting,clearnessanddimnessoftheSunortheMoonorthestars,or foretellingofeachofthesefifteenphenomenathattheywillbetokensuchandsucharesult." TheBrahminsearnedtheirlivingbywrongmeansofthelivelihood,bylowarts,suchasthese: Foretellinganabundantrainfall. Foretellingadeficientrainfall. Foretellingagoodharvest. Foretellingscarcityoffood. Foretellingtranquillity. Foretellingdisturbances. Foretellingapestilence. Foretellingahealthyseason. Countingonthefingers. CountingwithoutusingthefingersSumminguplargetotals. Composingballads,poetising. Casuistry,sophistry. TheBrahmins,whilelivingonfoodprovidedbythefaithful,earntheirlivingbywrongmeansof livelihoodbylowarts,suchas: (1)Arrangingaluckydayformarriagesinwhichthebrideorbridegroomisbroughthome. (2)Arrangingaluckydayformarriagesinwhichthebrideorbridegroomissentforth. (3)Fixingaluckytimefortheconclusionoftreatiesofpeace(orusingcharmstoprocureharmony). (4)Fixingaluckytimefortheoutbreakofhostilities(orusingcharmstomakediscord). (5)Fixingaluckytimeforthecallinginofdebts(orcharmsforsuccessinthrowingdice). (6) Fixing a lucky time for the expenditure of money (or charms to bring ill luck to an opponent throwingdice). (7)Usingcharmstomakepeoplelucky. (8)Usingcharmstomakepeopleunlucky. (9)Usingcharmstoprocureabortion. (10)Incantationstokeepaman'sjawsfixed. (11)Incantationstobringondumbness. (12)Incantationstomakeamanthrowuphishands. (13)Incantationstobringondeafness. (14)Obtainingoracularanswersbymeansofthemagicmirror. (15)Obtainingoracularanswersthroughagirlpossessed. (16)Obtainingoracularanswersfromagod.
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(17)TheworshipoftheSun. (18)TheworshipoftheGreatOne. (19)Bringingforthflamesfromone'smouth. (20) Invoking Siri, the goddess of Luck. The Brahmins earned their living by wrong means of livelihood,bylowarts,suchasthese: (1)Vowinggiftstoagodifacertainbenefitbegranted. (2)Payingsuchvows. (3)Repeatingcharmswhilelodginginanearthhouse. (4)Causingvirility. (5)Makingamanimpotent. (6)Fixingonluckysitesfordwellings. (7)Consecratingsites. (8)Ceremonialrinsingofthemouth. (9)Ceremonialbathing. (10)Offeringsacrifices. (1114)Administeringemeticsandpurgatives. (15)Purgingpeopletorelievethehead(thatisbygivingdrugsto makepeoplesneeze). (16)Oilingpeople'sears(eithertomakethemgrowortoheal soresonthem). (17)Satisfyingpeople'seyes(soothingthembydroppingmedicinal oilsintothem). (18)Administeringdrugsthroughthenose. (19)Applyingcollyriumtotheeyes. (20)Givingmedicinalointmentfortheeyes. (21)Practisingasanoculist. (22)Practisingasasurgeon. (23)Practisingasadoctorforchildren. (24)Administeringrootsanddrugs. (25)Administeringmedicinesinrotation. (INCOMPLETE) CHAPTER4 ReformersandTheirFate This is a typed bound copy consisting of 87 pages. The Ambatta Sutta starts at page 69 of the manuscriptandafterpage70,pagesarenumberedfromAtoZ.Thebeginningofpage71startswith LohikkaSutta.Editors. 1.AryanSociety.II.BuddhaandReform.III.I ItwasSirT.MadhavaRawwhospeakingofHinduSocietyofhistimesaid: "Thelongeronelives,observes,andthinks,themoredeeplydoeshefeelthatthereisnocommunity on the face of the earth which suffers less from political evils and more from selfinflicted or self acceptedorselfcreated,andthereforeavoidableevils,thantheHinduCommunity." ThisviewexpressesquiteaccuratelyandwithoutexaggerationthenecessityofsocialreforminHindu Society. The first Social Reformer and the greatest of them all is Gautama Buddha. Any history of Social ReformmustbeginwithhimandnohistoryofSocialReforminIndiawillbecompletewhichomitsto takeaccountofhisgreatachievements. Siddhartha,surnameGautama,wasbornintheSakyaclana.tKapilvastuinNorthernIndia,onthe bordersofNepalin563B.C.Traditionsayshewasaprince.Hereceivededucationfitforaprince,was married and had a son. Oppressed by the evils and misery then prevalent in the Aryan Society he
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renouncedtheworldattheageoftwentynineandlefthishomeinsearchfortruthanddeliverance.He becameamendicantandstudiedwithtwodistinguishedteachers,butfindingthattheirteachingsdid not satisfy him he left them and became an ascetic. He gave up that also as being futile. By hard thinkinghegotinsightintothingsandasaresultofthisinsightheformulatedhisown Dhamma.Thiswasattheageofthirtyfive.Theremainderofhiseightyyearshespentinspreading hisDhammaandfoundingandadministeringanorderofmonks.Hediedabouttheyear483 B.C.at Kusinarasurroundedbyhisdevotedfollowers. To the carrying out of his mission, the Buddha devoted all his days after the achievement of enlightenment. His time was divided between feeding the lamp of his own spiritual life by solitary meditationjustasJesusspenthoursinlonelyprayerandactivepreachingtolargeaudiencesofhis monks,instructingthemoreadvancedinthesubtlepointsofinnerdevelopment,directingtheaffairsof theOrder,rebukingbreachesofdiscipline,confirmingthefaithfulintheirvirtue,receivingdeputation, carryingondiscussionswithlearnedopponents,comfortingthesorrowful,visitingkingsandpeasants, Brahminsandoutcasts,richandpoor.Hewasafriendofpublicansandsinners,andmanyapublic harlot,findingherselfunderstoodandpitied,gaveupherevilwaystotakerefugeinthe"BlessedOne". Suchalifedemandedavarietyofmoralqualitiesandsocialgifts,andamongothersacombinationof democratic sentiments with an aristocratic Savoir Faire which is seldom met with. In reading the dialoguesonecanneverforgetthatGotamahadthebirthandupbringingofanaristocrat.Heconverses notonlywithBrahminsandpunditsbutwithprincesandministersandkingsoneasyandequalterms. He is a good dinerout, with a fund of anecdotes and apparently a real sense of humour, and is a welcomequestateveryhouse.AdistinguishedBrahminispicturedasdescribinghimthus: 'ThevenerableGotamaiswellbornonbothsides,ofpuredescent.....ishandsome,pleasanttolook upon,inspiringtrust,giftedwithgreatbeautyofcomplexion,fairincolour,fineinpresence,statelyto behold,virtuouswiththevirtueoftheArhats,giftedwithgoodnessandvirtueandwithapleasantvoice and polite address, with no passion of lust left in him nor any fickleness of mind. He bids all men welcome,iscongenial,conciliatory,notsupercillious,accessibletoall,notbackwardinconversation.' ButwhatappealedmosttotheIndiaofhistime,andhasappealedmosttoIndiathroughtheages,is expressedbytheBrahmininthesewords: "ThemonkGotamahasgoneforthintothereligiouslife,givingupthegreatclanofhisrelatives,giving upmuchmoneyandgold,treasurebothburiedandaboveground.Trulywhilehewasstillayoungman, withoutagreyhaironhishead,inthebeautyofhisearlymanhoodhewentforthfromthehouseholdlife intothehomelessstate." "Suchalifeashis,demandednotonlypleasantmanners,sympathyandkindness,butfirmnessand courage.Whentheoccasionrequiredit,hecouldbecalmlyseverewiththosewhoworkedevilforthe Order.Physicalpain,heborenotonlywithequanimitybutwithnodiminutionofhisinnerjoy.Courage alsowasneededandwasfound as, for example, in the Buddha's calm attitude during Devadatta's variousattemptstoassassinatehim,infacingthreatsofmurder,andintheconversionofthefamous banditintheKingdomofKosala,whomallthecountrysidefeared,andwhomtheBuddhavisited,alone andunarmed,inhislair,changinghimfromascourgeofthekindorntoapeacefulmemberoftheOrder. Neitherpain,danger,norinsultsmarredhisspiritualpeace.Whenhewasreviledherevilednotagain. Norwashelackingintenderthoughtfulnessforthosewhoneededhiscomfortandsupport." Hewasbelovedofall.Repeatedlyheisdescribedordescribeshimself,asonebornintotheworldfor thegoodofthemany,forthehappinessofthemany,fortheadvantage,thegood,thehappinessofgods andmen,outofcompassionfortheworld. He left an indelible mark on the Aryan Society and although his name has gone out of India the impressionofhisteachingstillremains. Hisreligionspreadlikewildfire.ItsoonbecamethereligionofthewholeofIndia.Butitdidnotremain confined to India. It reached every corner of the then known world. All races accepted it. Even the Afghans were once Buddhists. It did not remain confined to Asia. There is evidence to show that BuddhismwasthereligionofCelticBritain.[f15]WhatwasthecauseofthisrapidspreadofBuddhism?
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0nthispointwhatProf.Hopkinshassaidisworthquoting.Thisiswhathesays: "The cause, then, of the rapid spread of Buddhism at the beginning of its career lies only in the conditions of its teaching and the influential backing of its founder. It was the individual Buddha that captivatedmenitwastheteachingthatemanatedfromhimthatfiredenthusiasmitwashisposition asanaristocratthatmadehimacceptabletothearistocracy,hismagnetismthatmadehimtheidolof thepeople.Fromeverypagestandsoutthestrong,attractivepersonalityofthisteacherandwinnerof hearts. No man ever lived so godless yet so godlike. Arrogating to himself no divinity, despairing of future bliss, but without fear as without hope, leader of thought but despising lovingly the folly of the world,exaltedbutadored,theuniversalbrother,hewanderedamongmen,simply,serenely,withgentle irony subduing them that opposed him, to congregation after congregation speaking with majestic sweetness,themastertoeach,thefriendofall.Hisvoicewassingularlyvibrantandeloquenthisvery tones convinced the hearer, his looks inspired awe. From the tradition it appears that he must have beenoneofthosewhosepersonalityalonesufficestomakeamannotonlyaleaderbutalsoagodto theheartsofhisfellows.Whensuchaonespeaksheobtainshearers.Itmatterslittlewhathesays,for he influences the motions, and bends whoever listens to his will. But if added to this personality, if encompassingit.therebethefeelinginthemindsofothersthatwhatthismanteachesisnotonlya variety,buttheveryhopeoftheirsalvationifforthefirsttimetheyrecogniseinhiswordsthetruththat makes of slaves free men, of classes a brotherhood, then it is not difficult to see wherein lies the lightninglikespeedwithwhichtheelectriccurrentpassesfromhearttoheart.SuchamanwasBuddha, suchwastheessentialofhisteaching:andsuchwastheinevitablerapidityofBuddhisticexpansion and the profound influence of the shock that was produced by the new faith upon the moral consciousnessofBuddha'speople." Tounderstandthegreatreform,whichhebroughtaboutbyhisteaching,itisnecessarytohavesome ideaofthedegradedconditionoftheAryancivilisationatthetimewhenBuddhastartedonthemission ofhislife. TheAryanCommunityofhistimewassteepedintheworstkindofdebauchery:social,religiousand spiritual. Tomentiononlyafewofthesocialevils,attentionmaybedrawntogambling.Gamblinghadbecome aswidespreadamongtheAryansasdrinking. Every king had a hall of gambling attached to his palace. Every king had an expert gambler in his employmentasacompaniontoplaywith.KingVirathadinhisemploymentKankasanexpertgambler. Gamblingwasnotmerelyapastimewithkings.Theyplayedwithheavystakes.Theystakedkingdoms, dependents,relatives,sla.ves,servants.[f16]KingNalastakedeverythingingamblingwithPaskkarand losteverything.TheonlythinghedidnotstakewashimselfandhiswifeDamayanti.Nalahadtogoand liveintheforestasabeggar.TherewerekingswhowentbeyondNala.TheMahabharat[f17]tellshow DharmatheeldestofthePandavasgambledandstakedeverything,hisbrothersandalsohisandtheir wifeDraupadi. Gambling was a matter of honour with the Aryans and any invitation to gamble was regraded as an injury to one's honour and dignity. Dharma gambled with such disastrous consequencesalthoughhewaswarnedbeforehand.Hisexcusewasthathewasinvitedtogambleand thatasamanofhonourhecouldnotdeclinesuchaninvitation. This vice of gambling was not confined to kings. It had infected even the common folk. RigVeda contains lamentations of poor Aryan ruined by gambling. The habit of gambling had become so commoninKautilya'stimethatthereweregamblinghouseslicensedbythekingfromwhichtheking derivedconsiderablerevenue. DrinkingwasanotherevilwhichwasrampantamongtheAryans.LiquorswereoftwosortsSomaand Sura.Somawasasacrificialwine.ThedrinkingoftheSomawasinthebeginningpermittedonlyto Brahmins,KshatriyasandVaishyas.SubsequentlyitwaspermittedonlytoBrahminsandKshatriyas. TheVaishyaswereexcludedfromitandtheShudraswereneverpermittedtotasteit.Itsmanufacture wasasecretknownonlytotheBrahmins. Surawasopentoallandwasdrunkbyall.TheBrahmins
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alsodrankSura.Shukracharya[f18]thepriesttotheAsurasdranksoheavilythatinhisdrunkenstatehe gavethelifegivingMantrasknowntohimonlyandwithwhichheusedtorevivetheAsuraskilledby theDevastoKatchthesonofBrahaspatiwhowasthepriestoftheDevas.TheMahabharatmentions an occasion when both Krishna and Arjuna were dead drunk. That shows that the best among the AryanSocietywerenotonlynotfreefromthedrinkhabitbutthattheydrankheavily.Themostshameful partofitwasthateventheAryanwomenwereaddictedtodrink.ForinstanceSudeshna[f19]thewifeof kingVirattellshermaidSairandhritogotoKichaka'spalaceandbringSuraasshewasdyingtohavea drink.Itisnottobesupposedthatonlyqueensindulgedindrinking.Thehabitofdrinkingwascommon among women of all classes and even Brahmin women were not free from it.[f20] That liquor and dancingwasindulgedinbytheAryanwomenisclearfromtheKausitakiGrihyaSutra1.1112,which says,"Fouroreightwomenwhoarenotwidowedafterhavingbeenregaledwithwineandfoodareto danceforfourtimesonthenightprevioustotheweddingceremony." TurningtotheAryanSocietyitwasmarkedbyclasswarandclassdegradation.TheAryanSociety recognisedfourclasses,theBrahmins,Kshatriyas,VaishyasandShudras.Thesedivisionswerenot merely horizontal divisions, all on a par with each other in the matter of social relationship. These divisions, had become vertical, one above the other. Being placed above or below there was both jealousyandrivalryamongthefourclasses.Thisjealousyandrivalryhadgivenriseeventoenmity. Thisenmitywasparticularlynoticeablebetweenthetwohighestclasses,namely,theBrahminsandthe Kshatriyasandtherewasaregularclasswarbetweenthetwo,sointensethatitwoulddelighttheheart ofanyMarxiantoreadthedescriptionsthereof.Unfortunatelythereisnodetailedhistoryofthisclass war between the Brahmins and the Kshatriyas. Only a few instances have been recorded. Vena, Pururavas,Nahusha,Sudas,SumukhandNimiweresomeoftheKshatriyakingswhocameintothe conflictwiththeBrahmins.Theissuesintheseconflictsweredifferent. The issue between Vena and the Brahmins was whether a King could command and require the BrahminstoworshiphimandoffersacrificetohiminsteadoftheGods.TheissuebetweenPururavas and the Brahmins was whether a Kshatriya King could confiscate the property of the Brahmin. The issuebetweenNahushaandtheBrahminswaswhetheraKshatriyakingcouldorderaBrahmintodoa servilejob.TheissuebetweenNimiandtheBrahminswaswhetherthekingwasboundtoemployonly hisfamilypriestatthesacrificialceremony.TheissuebetweenSudasandtheBrahminswaswhether thekingwasboundtoemployonlyaBrahminasapriest. Thisshowshowbigweretheissuesbetweenthetwoclasses.Nowonderthatthestrugglebetween themwasalsothebitterest.Thewarsbetweenthemwerenotmerelyoccasionalriots.Theywerewars ofextermination.ItisstatedthatParashuramaBrahminfoughtagainsttheKshatriyastwentyonetimes andkilledeveryKshatriya. Whilethetwoclasseswerefightingamongthemselvesforsupremacy,theybothcombinedtokeep downtheVaishyasandtheShudras.TheVaishyawasamilchcow.Helivedonlytopaytaxes.The Shudrawasageneralbeast ofburden.Thesetwoclassesexistedforthesolepurposeofmakingthe lifeoftheBrahminsandKshatriyasgloriousandhappy.Theyhadnorighttoliveforthemselves.They livedtomakethelifeoftheirbetterspossible. Belowthesetwoclassestherewereothers.TheyweretheChandalasandShwappakas.Theywere notuntouchablesbuttheyweredegraded.Theywereoutsidethepaleofsocietyandoutsidethepaleof law.Theyhadnorightsandnoopportunities.TheyweretherejectsoftheAryanSociety. ThesexualimmoralityoftheAryanSocietymustshocktheirpresentdaydescendants.TheAryansof preBuddhistdayshadnosuchruleofprohibiteddegrees,aswehavetodaytogoverntheirsexualor matrimonialrelationship. AccordingtotheAryanMythology,Brahmaisthecreator.Brahmahadthreesonsandadaughter.His one son Daksha married his sister. The daughters born of this marriage between brother and sister weremarriedsometoKashyapathesonofMarichithesonofBrahmaandsometoDharmathethird sonofBrahma.[f21]
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IntheRigVedathereisanepisoderelatedofYamaandYamibrotherandsister.Accordingtothis episode Yami the sister invites her brother Yama to cohabit with her and becomes angry when he refusestodoso[f22]. Afathercouldmarryhisdaughter. Vashishtamarriedhisowndaughter Shatrupawhenshecameof age[f23].ManumarriedhisdaughterIla.[f24]JanhumarriedhisdaughterJanhavi[f25].Suryamarriedhis daughter Usha[f26]. Therewaspolyandrinotoftheordinarytype.Thepolyandriprevalentamongthe Aryans was a polyandri when Kinsmen cohabited with one woman. Dhahaprachetani and his son SomacohabitedwithMarishathedaughterofSoma[f27]. Instancesofgrandfathermarryinghisgranddaughterarenotwanting.Dakshagavehisdaughterin marriagetohisfatherBrahma[f28]andfromthatmarriagewasbornthefamousNarada.Dauhitra.gave his27daughterstohisfatherSomaforcohabitationandprocreation[f29]. The Aryans did not mind cohabiting with women in the open and within sight of people. The Rishis used to perform certain religious rites which were called Vamdevya vrata. These rites used to be performed on the Yadnya Bhumi. If any woman came there and expressed a desire for sexual intercourseandaskedthesagetosatisfyher,thesageusedtocohabitwithherthenandthereinthe openontheYadnyaBhumi.InstancesofthismaybementionedthecaseofthesageParasharawho had sexual intercourse with Satyavati and also of Dirghatapa. That such a custom was common is shown by the existence of the word Ayoni. The word Ayoni is understood to mean of immaculate conception. That is not however the original meaning of the word. The original meaning of the word Yoni is house. Ayoni means conceived out of the house i.e. in the open. That there was nothing deemedtobewronginthisisclearfromthefactthatbothSitaandDraupadiwereAyonija.Thatthis was very common is clear from the fact that religious injunctions had to be issued against such a practice.[f30] TherewasprevalentamongtheAryansthepracticeofrentingouttheirwomentoothersforatime.As anillustrationmaybementionedthestoryofMadhavi[f31]ThekingYayatigavehisdaughterMadhavi as an offering to his guru Galav. Galav rented out the girl Madhavi to three kings each a period. ThereafterhegaveherinmarriagetoVishwamitra.Sheremainedwithhimuntilasonwasborntoher. ThereafterGalavtookawaythegirlandgaveherbacktoherfatherYayati. Besidesthepracticeoflettingoutwomentootherstemporarilyatarent,therewasprevalentamong theAryansanotherpracticenamely,allowingprocreationbythebestamongstthem.Raisingafamily wastreatedbythemasthoughitwasabreedingorstockraising.AmongtheAryastherewasaclassof personscalledDevaswhowereAryansbutofasuperiorstatusandprowess.TheAryansallowedtheir womentohavesexualintercoursewithanyoneoftheclassofDevasintheinerestofgoodbreeding. ThispracticeprevailedsoextensivelythattheDevascametoregardprelibationinrespectoftheAryan womenastheirprescriptiveright.NoAryanwomancouldbemarriedunlessthisrightofprelibationhad beenredeemedandthewomanreleasedfromthecontroloftheDevasbyofferingwhatwastechnically called Avadan.TheLajaHoamewhichisperformedineveryHindumarriageandthedetailsofwhich aregivenintheAshwalayanGrahyaSutraisarelicofthisactoftheredemptionoftheAryanwoman fromtherightofprelibationoftheDevas.TheAvadanintheLajaHoameisnothingbutthepriceforthe extinguishmentoftherightoftheDevasoverthebride.TheSaptapadiperformedinallHindumarriages andwhichisregardedasthemostessentialceremonywithoutwhichthereisnolawfulmarriagehasan integral connection with this right of prelibation of the Devas. Saptapadi means walking by the bridegroomsevenstepswiththebride.Whyisthisessential?TheansweristhattheDevasiftheywere dissatisfiedwiththecompensationcouldclaimthewomanbeforetheseventhstepwastaken.Afterthe seventhstepwastaken,therightoftheDevaswasextinguishedandthebridegroomcouldtakeaway thebrideandliveashusbandandwifewithoutbeingobstructedormolestedbytheDevas. Therewasnoruleofchastityformaidens.Agirlcouldhavesexualintercoursewithandalsoprogeny fromanybodywithoutcontractingmarriage.Thisisevidentfromtherootmeaningoftheword Kanya
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whichmeansagirl.KanyacomesfromtherootKamwhichmeansagirlfreetoofferherselftoanyman. That they did offer themselves to any man and had children without contracting regular marriage is illustratedbythecaseof Kuntiand Matsyagandha.Kunti had children from different men before she wasmarriedtoPanduandMatsyagandhahadsexualintercoursewiththesageParasharabeforeshe wasmarriedtoShantanuthefatherofBhishma. BestialitywasalsoprevalentamongtheAryans.ThestoryofthesageDamhavingsexualintercourse withafemaledeer[f32]iswellknown.AnotherinstanceisthatofSuryacohabitingwithamare[f33]..But the most hideous instance is that of the woman having sexual intercourse with the horse in the AshvamedhaYadna. ThereligionoftheAryanconsistedoftheYadnaorsacrifice.Thesacrificewasameanstoenterinto the godhead of the gods, and even to control the gods. The traditional sacrifices were twentyone in numberdividedintothreeclassesofseveneach.Thefirstweresacrificesofbutter,milk,corn,etc.The second class covered Soma sacrifices and third animal sacrifices. The sacrifice may be of short duration or long duration lasting for a year or more. The latter was called a Sattra. The argument in favourofthesacrificeisthateternalholinessiswonbyhimthatoffersthesacrifice.Notonlyaman'sself but also his Manes stood to benefit by means of sacrifice. He gives the Manes pleasure with his offering,buthealsoraisestheirestate,andsendsthemuptoliveinahigherworld[f34]. Thesacrificewasbynomeansmeantasanaidtotheacquirementofheavenlyblissalone.Manyof thegreatsacrificeswereforthegainingofgoodthingsonearth.Thatoneshouldsacrificewithoutthe ulterior motive of gain is unknown. Brahmanic India knew no thank offering. Ordinarily the gain is representedasacompensatinggiftfromthedivinity,whomtheysacrifice.Thesacrificebeganwiththe recitation:"Heoffersthesacrificetothegodwiththistext:'Dothougivetome(and)I(will)givetothee dothoubestowonme(and)I(will)bestowonthee'." Theceremonyofthesacrificewasaweinspiring.Everywordwaspregnantwithconsequencesand eventhepronunciationofthewordoraccentwasfateful.Thereareindications,however,thatthepriest themselves understood that, much in the ceremonial was pure hocuspocus, and not of much importanceasitwasmadeouttobe. Every sacrifice meant fee to the priest. As to fee, the rules were precise and their propounds were unblushing. The priest performed the sacrifice for the fee alone, and it must consist of valuable garments,kine,horsesorgoldwheneachwastobegivenwascarefullystated.Thepriestshadbuilt upagreatcomplexofforms,whereateveryturnfeesweredemanded.Thewholeexpense,fallingon oneindividualforwhosebenefitthesacrificewasperformed,musthavebeenenormous.Howcostlythe wholethingbecamecanbeseenfromthefactthatinoneplacethefeeforthesacrificeismentionedas onethousandcows.Forthisgreed,whichwentsofarthatheproclaimedthathewhogivesathousand cowsobtainsallthingsofheaven.Thepriesthadagoodprecedenttocite,for,thegodsofheaven,inall talestoldofthem,everdemandarewardfromeachotherwhentheyhelptheirneighbourgods.Ifthe Godsseekrewards,thepriesthasarighttodothesame. Theprincipalsacrificewastheanimalsacrifice.Itwasbothcostlyandbarbaric.IntheAryanreligion therearefivesacrificialanimalsmentioned.Inthislistofsacrificialanimalsmancamefirst.Thesacrifice ofamanwasthecostliest.Therulesofsacrificerequiredthattheindividualtobeslaughteredmustbe neithera.priestnoraslave.HemustbeaKshatriyaorVaishya.Accordingtotheordinaryvaluationof thosetimesthecostofbuyingamantobesacrificedwasonethousandcows.Besidesbeingcostlyand barbaric,itmusthavebeenrevoltingbecausethesacrificershadnotonlytokillthemanbuttoeathim. Next to man came the horse. That also was a costly sacrifice because the horse was a rare and a necessaryanimalfortheAryansintheirconquestofIndia.TheAryanscouldhardlyaffordsuchapotent instrumentofmilitarydominationtobeofferedassacrifice.Thesacrificemusthavebeenrevoltinginas much as one of the rituals in the horsesacrifice was the copulation of the horse before it was slaughteredwiththewifeofthesacrificer. Theanimalsmostcommonlyofferedforsacrificewereofcoursethecattlewhichwereusedbythe
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peoplefortheiragriculturalpurposes.Theyweremostlycowsandbullocks. TheYadnaswerecostlyandtheywouldhavediedoutofsheerconsiderationsofexpenseinvolved. But they did not. The reason is that the stoppage of Yadna involved the question of the loss of the Brahmin'sfees.TherecouldbenofeesiftheYadnaceasedtobeperformedandtheBrahminwould starve.TheBrahminthereforefoundasubstituteforthecostlysacrificialanimals.Forahumansacrifice theBrahminallowedasasubstituteforaliveman,amanofstrawormetalorearth.Buttheydidnot altogethergiveuphumansacrificeforfearthatthisYadnamightbestoppedandtheyshouldlosetheir fees.Whenhumansacrificebecamerare,animalsacrificecameinasasubstitute.Animalsacrificewas alsoaquestionofexpensetothelaity.Hereagainratherthanallowthesacrificetogooutofvogue,the Brahminscameforwardwithsmalleranimalsforcattlejustascattlehadbeenallowedtotaketheplace ofthemanandthehorse.AllthiswasforthepurposeofmaintainingtheYadnasothattheBrahmindid not lose his fees which was his maintenance. So set were the Brahmins on the continuance of the Yadnathattheyweresatisfiedwithmerelyriceasanoffering. ItmustnothoweverbesupposedthattheinstitutionofsubstitutesoftheYadnasoftheAryanshad becomelesshorrid.Theintroductionofsubstitutesdidnotworkasacompletereplacementofthemore expensiveandmoreghastlysacrificebythelessexpensiveandthemoreinnocent.Allthatitmeantwas thattheofferingmaybeaccordingtothecapacityofthesacrificer.Ifhewaspoorhisofferingmaybe rice.Ifhewaswelltodoitmightbeagoat.Ifhewasrichitmightbeaman,horse,coworabull.The effectofthesubsituteswasthattheYadnawasbroughtwithinthecapacityofallsothattheBrahmin reapedalargerharvestoffeastonthetotal.Itdidnothavetheeffectofstoppinganimalsacrifice.Indeed animalscontinuedtobesacrificedbythethousands. TheYadnaoftenbecamearegularcarnageofcattleatwhichtheBrahminsdidtheworkofbutchers. OnegetssomeideaoftheextentofthiscarnageofinnocentanimalsfromreferencestotheYadnas whichonecomesacrossinBuddhistliterature.IntheSuttanipatadescriptionisgivenoftheYadnathat wasarrangedtobeperformedbyPasenadi,kingofKosala.Itisstatedthatthereweretiedtothepoles forslaughterattheYadnafivehundredoxen,fivehundredbulls,fivehundredcows,fivehundredgoats andfivehundredlambsandthattheserventsofthekingwhoweredetailedtodothejobsaccordingto the orders given to them by the officiating Brahmin priests were doing their duties with tears in their eyes. TheYadnabesidesinvolvingaterriblecarnagewasreallyakindofcarnival.Besidesroastmeetthere wasdrink.TheBrahminshadSomaaswellasSura.TheothershadSurainabundance.Almostevery Yadnawasfollowedbygamblingandwhatismostextraordinaryisthat,sidebysidetherewentonalso sexualintercourseintheopen.Yadnahadbecomedebaucheryandtherewasnoreligionleftinit.The Aryanreligionwasjustaseriesofobservances.Behindtheseobservancestherewasnoyearningfora goodandavirtuouslife.Therewasnohungerorthirstforrightousness.Theirreligionwaswithoutany spiritualcontent.ThehymnsoftheRigVedafurnishverygoodevidenceoftheabsenceofanyspiritual basisfortheAryanreligion.ThehymnsareprayersaddressedbytheAryanstotheirgods.Whatdo theyaskforintheseprayers?Dotheyasktobekeptawayfromtemptation?Dotheyaskfordeliverance fromevil?Dotheyaskforforgivenessofsins?MostofthehymnsareinpraiseofIndra. They praise him for having brought destruction to the enemies of the Aryans. They praise him becausehekilledallthepregnantwivesofKrishna,anAsura.Theypraisehimbecausehedestroyed hundredsofvillagesoftheAsuras.TheypraisehimbecausehekilledlakhsofDasyus. The Aryans praytoIndratocarryongreaterdestructionamongtheAnaryas in the hope that they may secure to themselvesthefoodsuppliesoftheAnaryasandthewealthoftheAnaryas.Farfrombeingspiritualand elevating, the hymns of the RigVeda are saturated with wicked thoughts and wicked purposes. The Aryanreligionneverconcerneditselfwithwhatiscalledarighteouslife. II SuchwasthestateoftheAryanSocietywhenBuddhawasborn.Therearetwopertinentquestions regardingBuddhaasareformerwholabouredtoreformtheAryanSociety.Whatwerethechiefplanks
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inhisreform?Towhatextentdidhesucceedinhisreformmovement?Totakeupthefirstquestion. Buddhafeltthatfortheinculcationofagoodandapurelife,examplewasbetterthanprecept.The mostimportantthinghedidwastoleadagoodandapurelifesothatitmightserveasamodeltoall. How unblemished a life he led can be gathered from the BrahmaJalaSutta. It is reproduced below becauseitnotonlygivesanideaofthepurelifethatBuddhaledbutitalsogivesanideaofhowimpure alifetheBrahmins,thebestamongtheAryansled. BrahmaJalaSutta 1.ThushaveIheard.TheBlessedOnewasoncegoingalongthehighroadbetweenRajagahaand Nalanda with a great company of the brethren with about five hundred brethren. And Suppiya the mendicant too was going along the high road between Rajagaha and Nalanda with his disciple the youngBrahmadatta.NowjustthenSuppiyathemendicantwasspeakinginmanywaysindispraiseof theBuddha,indispraiseoftheDoctrine,indispraiseoftheOrder.ButyoungBrahmadatta,hispupil, gaveutterance,inmanyways,topraiseoftheBuddha,topraiseoftheDoctrine,topraiseoftheOrder. Thus they two, teacher and pupil, holding opinions in direct contradiction of one to the other, were following,stepbystep,aftertheBlessedoneandthecompanyofthebrethren. 2.NowtheBlessedoneputupattheroyalresthouseintheAmbalatthikapleasancetopassthenight, andwithhimthecompanyofthebrethren.AndsoalsodidSuppiyathemendicant,andwithhimhis youngdiscipleBrahmadatta.Andthere,attheresthouses,thesetwocarriedonthesamediscussionas belore. 3.Andintheearlydawnanumberofthebrethrenassembledastheyroseup.inthepavilionandthis wasthetrendofthetalkthatsprangupamongthemastheywereseatedthere.'Howwonderfulathing isit,brethren,andhowstrangethattheBlessedOne,hewhoknowsandsees,theArahattheBuddha Supreme,shouldsoclearlyhaveperceivedhowvariousaretheinclinationofmen!Forseehowwhile SuppiyathemendicantspeaksinmanywaysindispraiseoftheBuddha,theDoctrine,andtheOrder, hisowndisciple,youngBrahmadatta,speaks,inasmanyways,inpraiseofthem.Sodothesetwo, teacherandpupil,followstepbystepaftertheBlessedOneandthecompanyofthebrethren,giving utterancetoviewsindirectcontradictionofonetotheother. 4.NowtheBlessedOne.onrealisingwhatwasthedriftoftheirtalk,wenttothepavilion,andtookhis seatonthematspreadoutforhim.Andwhenhehadsatdownhesaid:"Whatisthetalkonwhichyou areengagedsittinghereandwhatisthesubjectoftheconversationbetweenyou?"Andtheytoldhim all.Andhesaid: 5.Brethren,ifoutsidersshouldspeakagainstme,oragainsttheDoctrine,oragainsttheOrder,you should not on that account either bear malice, or suffer heart burning, or feel illwill. If you, on that account, should be angry and hurt, that would stand in the way of your own selfconquest. If, when othersspeakagainstus,youfeelangryatthat,anddispleased,wouldyouthenbeabletojudgehowfar thatspeechoftheirsiswellsaidorill?`Thatwouldnotheso,Sir.' `Butwhenoutsidersspeakindispraiseofme,oroftheDoctrine,oroftheOrder,youshouldunravel whatisfalseandpointitoutaswrong,saying,"Forthisorthatreasonthisisnotthefact,thatisnotso, suchathingisnotfoundamongus,isnotinus." 6.Butalso,brethren,ifoutsidersshouldspeakinpraiseofme,inpraiseoftheDoctrine,inpraiseof theOrder,youshouldnot,onthataccount,befilledwithpleasure orgladness,orbeliftedupinheart. Were you to be so that also would stand in the way of your selfconquest. When outsiders speak in praiseofme,oroftheDoctrine,oroftheOrder,youshouldacknowledgewhatisrighttobethefact saying:"Forthisorthatreasonthisisthefact,thatisso,suchathingisfoundamongus,isinus." 7.ltisinrespectonlyoftriflingthings,ofmattersoflittlevalue,ofmeremorality,thatanunconverted man, when praising the Tathagata, would speak. And what are such trifling, minor details of mere moralitythathewouldpraise? (4)(TheMoralities.Part1). 8."Puttingawaythekillingsoflivingthings,Gotamatherecluseholdsalooffromthedestructionoflife. Hehaslaidthecudgelandtheswordaside,andashamedofroughness,andfullofmercy,hedwells
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compassionate and kind to all creatures that have life. "It is thus that the unconverted man, when speakinginpraiseoftheTathagata,mightspeak. Orhemightsay:"Putting,awaythetakingofwhathasnotbeengiven,Gotamatherecluselivedaloof fromgraspingwhatisnothisown.Hetakesonlywhatisgiven,andexpectingthatgiftswillcome,he passeshislifeinhonestyandpurityofheart." Orhemightsay:"Puttingawayinchastity,Gotamatherecluseischaste.Heholdshimselfaloof,far off,fromthevulgarpractice,fromthesexualact." 9.Orhemightsay:"Puttingawaylyingwords,Gotamatherecluseholdshimselfalooffromfalsehood. Hespeakstruthfromthetruthheneverswervesfaithfulandtrustworthy,hebreaksnothiswordtothe world". Orhemightsay:"Puttingawayslander.Gotamatherecluseholdshimselfalooffromcalumny.What he hears here he repeats not elsewhere to raise a quarrel against the people here what he hears elsewhereherepeatsnotheretoraiseaquarrelagainstthepeoplethere.Thusdoesheliveasabinder together of those who are divided, an encourage of those who are friends, a peacemaker, a lover of peace,impassionedforpeace,aspeakerofwordsthatmakeforpeace." Orhe might say: "Putting away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane,pleasingtothepeople,belovedofthepeoplesucharewordshespeaks." Or he might say : "Putting away frivolous talk, Gotama the recluse holds himself aloof from vain conversation.Inseasonhespeaks,inaccordancewiththefacts,wordsfullofmeaning,onreligion,on thedisciplineoftheOrder.Hespeaks,andattherighttime,wordsworthytobelaidupinone'sheart, fitlyillustrated,clearlydivided,tothepoint." 10.Orhemightsay:"Gotamatherecluseholdshimselfalooffromcausinginjurytoseedsorplants. Hetakesbutonemealaday,noteatingatnight,refrainingfromfoodafterhours(aftermidday). Herefrainsfrombeingaspectatoratshowsatfairswithnautchdances,singing,andmusic. Heabstainsfromwearing,adorning,orornamentinghimselfwithgarlands,scents,andunguents. Heabstainsfromtheuseofthelargeandloftybeds. Heabstainsfromacceptingsilverorgold. Heabstainsfromacceptinguncookedgrain. Heabstainsfromacceptingrawmeat. Heabstainsfromacceptingwomenorgirls. Heabstainsfromacceptingbondmenorbondwomen. Heabstainsfromacceptingsheeporgoats. Heabstainsfromacceptingfowlsorswine. Heabstainsfromacceptingelephants,cattle,horsesandmare. Heabstainsfromacceptingcultivatedfieldsorwaste. Heabstainsfromtheactingasagobetweenormessenger. Heabstainsfrombuyingandselling. Heabstainsfromcheatingwithscalesorbronzesormeasures. Heabstainsfromthecrookedwaysofbribery,cheating,andfraud. Heabstainsfrommaiming,murder,puttinginbonds,highwayrobbery,dacoity,andviolence." Sucharethethings,brethren,whichanunconvertedman,whenspeakinginpraiseoftheTathagata mightsay.' HereendstheKulaSila(theShortParagraphsonConduct). II. Or he might say: "Whereas some recluses and Brahmans,while living on food provided by the faithful,continueaddictedtotheinjuryofseedlingsandgrowingplantswhetherpropagatedfromroots orcuttingsorjointsorbuddingsorseedsGotarnatherecluseholdsalooffromsuchinjurytoseedlings andgrowingplants." 12.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful, continue addicted to the use of the things stored up stores, to wit, of foods, drinks, clothing,
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equipages, bedding, perfumes, and currystuffsGotama the recluse holds aloof from such use of thingsstoredup." 13.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,continueaddictedtovisitingshowsthatistosay, (1)Nautchdances(nakkarn), (2)Singingsofsongs(gitam) (3)Instrumentalmusic(vaditam) (4)Showsatfairs(pekham) (5)Balladsrecitations(akkhanam) (6)Handmusic(paniseram) (7)Thechantingofbards(vetala) (8)Tamtamplaying(kumbhathunam)(9)Fairscences(sobhanagarkarn) (10)AcrobaticfeatsbyKandalas(Kandalavamsadhopanam) (11)Combatsofelephants,horses,buffaloes,bulls,goats,rams. Cocksandquails. (12)Boutsatquarterstaff,boxing,wrestling. (13)(16)Shamfights,rollcalls,manoeuvres,reviews.Gotama the recluse holds aloof from visiting such shows." 14. Or he might say: "Whereas some recluses and Brahmans, while living on food providedbythefaithful,continueaddictedtogamesandrecreations,thatistosay. (1)Gamesonhoardswitheight,orwithtenrowsofsquares. (2)Thesamegamesplayedbyimaginingsuchboardsintheair. (3)Keepinggoingoverdiagramsdrawnonthegroundsothatonestepsonlywhereoneoughttogo. (4)Eitherremovingthepiecesormenfromaheapwithone'snailorputtingthemintoaheapineach casewithoutshakingit.He,whoshakestheheap,loses. (5)Throwingdice. (6)Hittingashortstickwithalongone. (7)Dippingthehandwiththefingersstretchedoutinlacorreddye,orflourwater,andstrikingthewet hand on the ground or on a wall calling out 'What shall it be?' and showing the form requires elephants,horsesetc., (8)Gameswithballs. (9)Blowingthroughtoypipesmadeofleaves. (10)Ploughingwithtoyploughs. (11)Turningsummersaults. (12)Playingwithtoywindmillsmadeofpalmleaves. (13)Playingwithtoymeasuresmadeofpalmleaves. (14,15)Playingwithtoycartsortoybows. (16)Guessingatletterstracedintheair,oronaplayfellow'sback. (17)Guessingtheplayfellow'sthoughts. (I8)Mimicryofdeformities.Gotamatherecluseholdsalooffromsuchgamesandrecreations." 15.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,continueaddictedtotheuseofhighandlargecouches:thatistosay, (1)Moveablesettees,high,andsixfeetlong(Asandi). (2)Divanswithanimalfigurescarvedonthesupports(Pallanko). (3)Goats'haircoveringswithverylongfleece(Ganako). (4)Patchworkcounterpanesofmanycolour(Kittaka). (5)Whiteblankets(Patika). (6)Woollencoverletsembroideredwithflowers(Patalika). (7)Quiltsstuffedwithcottonwood(Tulika). (8)Coverletsembroideredwithfiguresoflions,tigers,&c.,(Vikatika). (9)Rugswithfuronbothsides(Uddalomi).
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(10)Rugswithfurononeside(Ekantalomi). (11)Coverletsembroideredwithgems(Katthissam). (12)Silkcoverlets(Koseyyam). (13)Carpetslargeenoughforsixteendancers(Kuttakam). (1416)Elephant,horse,andchariotrugs. (17)Rugsofantelopeskinssewntogether(Aginapaveni). (18)Rugsofskinsoftheplantainantelope. (19)Carpetswithawningsabovethem(Sauttarakkhadam). (20)Sofaswithredpillowsfortheheadandfeet." 16.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,continueaddictedtotheuseofmeansforadorningandbeautifyingthemselves:thatistosay: Rubbinginscentedpowdersonone'sbody,shampooingit,andbathingitpattingthelimbswithclubs afterthemannerofwrestlers.Theuseofmirrors,eyeointments,garlands,rouge,cosmetics,bracelets, necklaces, walking sticks, reed cases for drugs, rapiers, sunshades, embroidered slippers, turbans, diadems,whisksoftheyak'stail, and longfringed white robes. Gotama the recluse holds aloof from suchmeansofadorningandbeautifyingtheperson." 17.Orhemightsay:"WhereassomereclusesandBrahmanswhilelivingonfoodprovidedbythe faithful,continueaddictedtosuchlowconversationasthese: Talesofkings,ofrobbers,ofministersofstate,talesofwar,ofterrors,ofbattlestalkaboutfoodsand drinks,clothes,beds,garlands,perfumes,talksaboutrelationships,equipages,villages,towns,cities, andcountries.Talesaboutwomen,andaboutheroesgossipatstreetcorners,orplaceswhencewater is fetched: ghost stories desultory talk speculations about the creation of the land or sea, or about existenceandnonexistence. Gotamatherecluseholdsalooffromsuchlowconversation." 18.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,continueaddictedtotheuseofwranglingphrases:suchas: "Youdon'tunderstandthisdoctrineanddiscipline,Ido." "Howshouldyouknowaboutthisdoctrineanddiscipline?" "Youhavefallenintowrongviews.ItisIwhoamintheright." "Iamspeakingtothepoint,youarenot." "Youareputtinglastwhatoughttocomefirst,andfirstwhatoughttocomelast." "Whatyou'veexcoriatedsolong,that'sallquiteupset." "Yourchallengehasbeentakenup." "Youareprovedtobewrong.""Settoworktoclearyourviews." "Disentangleyourselfifyoucan." Gotamatherecluseholdsalooffromsuchwranglingphrases." 19.Orhemightsay,"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,continueaddictedtotakingmessages,goingonerrands,andactingasgobetweenstowit,on kings,ministersofstate,Kshatriyas,Brahmans,oryoungmen,saying.Gothere,comehither,takethis withyou,bringthatfromthence.' Gotamatherecluseabstainsfromsuchservileduties."20.Orhemightsay:"Whereassomerecluses andBrahmans,whilelivingonfoodprovidedbythefaithful,aretricksters,dronersout(ofholywordsfor pay),diviners,andexorcists,everhungeringtoaddgaintogain. Gotam the recluse holds aloof from such deception and patter." Here ends the Majjhima Sila (the LongerParagraphsonConduct). 21.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,earntheirlivingbywrongmeansoflivelihood,bylowarts,suchasthese: (1)Palmistryprophesyinglonglife,prosperity,&c.,(orthereverse),frommarksonachild'shands, feet,&c. (2)Diviningbymeansofomensandsigns.
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(3)Augurieshaddrawnfromthunderboltsandothercelestialportents. (4)Prognosticationbyinterpretingdreams. (5)Fortunetellingfrommarksonthebody. (6)Auguriesfromthemarksonclothgnawedbymice. (7)SacrificingtoAgni. (8) Offering oblations from a spoon. (913) Making offerings to gods of husks, of the red powder betweenthegrainandthehusk,ofhuskedgrainreadyforboiling,ofgheeandofoil. (14)Sacrificingbyspewingmustardseeds,&c.,intothefireoutofone'smouth. (15)Drawingbloodfromone'srightkneeasasacrificetothegods. (16)Lookingattheknuckles,&c.,and,aftermutteringacharm,diviningwhetheramaniswellbornof luckornot. (17)Determiningwhetherthesite,foraproposedhouseorpleasance,isluckyornot. (18)Advisingoncustomarylaw. (19)Layingdemonsinacemetery. (20)Layingghosts. (21)Knowledgeofthecharmstobeusedwhenlodginginanearthhouse. (22)Snakecharming. (23)Thepoisoncraft. (24)Thescorpioncraft. (25)Themousecraft. (26)Thebirdcraft. (27)Thecrowcraft. (28)Foretellingthenumberofyearsthatamanhasyettolive. (29)Givingcharmstowardoffarrows. (30)Theanimalwheel. Gotamatherecluseholdsalooffromsuchlowarts." 22.Orhemightsay:"Whereas some recluses and Brahmans while living on food provided by the faithful,earntheirlivingbywrongmeansoflivelihood,bylowarts,suchasthese: Knowledgeofthesignsofgoodandbadqualitiesinthefollowingthings,andofthemarksinthem denotingthehealthorluckoftheirownerstowit,gems,staves,garments,swords,arrows,bows,other weapons,women,men,boys,girls,slaves,slavegirls,elephants,horses,buffaloes,bulls,oxen,goats, sheep,fowls,quails,iguanas,herrings,tortoises,andotheranimals. Gotamatherecluseholdsalooffromsuchlowarts." 23.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,earntheirlivingbywrongmeansoflivelihoodbylowarts,suchassoothsayingtotheeffectthat: Thechiefswillmarchout. Thehomechiefswillattack,andtheenemiesretreat. Theenemies'chiefswillattack,andourswillretreat. Thehomechiefswillgainthevictory,andourswillsufferdefeat. Theforeignchiefswillgainthevictoryonthisside,andourswillsufferdefeat. Thuswilltherebevictoryonthisside,defeatonthat. Gotamatherecluseholdsalooffromsuchlowarts." 24.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,earntheirlivingbywrongmeansoflivelihood,bysuchlowartsasforetelling: (1)TherewillbeaneclipseoftheMoon. (2)TherewillbeaneclipseoftheSun. (3)TherewillbeaneclipseofaStar(Nakshatra). (4)TherewillbeaberrationortheSunortheMoon. (5)TheSunortheMoonwillreturntoitsusualpath. (6)TherewillbeaberrationsoftheStars.
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(7)TheStarswillreturntotheirusualcourse. (8)Therewillbeafallofmeteors. (9)Therewillbeajunglefire. (10)Therewillbeanearthquake. (11)TheGodwillthunder. (1215)Therewillberisingandsetting,clearnessanddimnessoftheSunortheMoonorthestars,or foretellingofeachofthesefifteenphenomenathattheywillbetokensuchandsucharesult." Gotamatherecluseholdsalooffromsuchlowarts. 25.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,earntheirlivingbywrongmeansofthelivelihood,bylowarts,suchasthese: Foretellinganabundantrainfall. Foretellingadeficientrainfall. Foretellingagoodharvest. Foretellingscarcityoffood. Foretellingtranquility. Foretellingdisturbances. Foretellingapestilence. Foretellingahealthyseason. Countingonthefingers. Countingwithoutusingthefingers. Summinguplargetotals. Composingballads,poetising,Casuistry,sophistry. Gotamatherecluseholdsalooffromsuchlowarts."26.Orhemightsay:"Whereassomereclusesand Brahmans,whilelivingonfoodprovidedbythefaithful,earntheirlivingbywrongmeansoflivelihood, bylowarts,suchas: (1)Arrangingaluckydayformarriagesinwhichthebrideorbridegroomisbroughthome. (2)Arrangingaluckydayformarriagesinwhichthebrideorbridegroomissentforth. (3)Fixingaluckytimefortheconclusionoftreatiesofpeace(orusingcharmstoprocureharmony) (4)Fixingaluckytimefortheoutbreakofhostilities(orusingcharmstomakediscord). (5)Fixingaluckytimeforthecallinginofdebts(orcharmsforsuccessinthrowingdice). (6) Fixing a lucky time for the expenditure of money (or charms to bring ill luck to an opponent throwingdice). (7)Usingcharmstomakepeoplelucky. (8)Usingcharmstomakepeopleunlucky. (9)Usingcharmstoprocureabortion. (10)Incantationstokeepaman'sjawsfixed. (11)Incantationstobringondumbness. (12)Incantationstomakeamanthrowuphishands. (13)Incantationstobringondeafness. (14)Obtainingoracularanswersbymeansofthemagicmirror. (15)Obtainingoracularanswersthroughagirlpossessed. (16)Obtainingoracularanswersfromagod. (17)TheworshipoftheSun. (18)TheworshipoftheGreatOne. (19)Bringingforthflamesfromone'smouth. (20)InvokingSiri,thegoddessofLuck. Gotamatherecluseholdsalooffromsuchlowarts." 27.Orhemightsay:"WhereassomereclusesandBrahmans,whilelivingonfoodprovidedbythe faithful,earntheirlivingbywrongmeansoflivelihood,bylowarts,suchasthese: (1)Vowinggiftstoagodifacertainbenefitbegranted,
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(2)Prayingsuchvows. (3)Repeatingcharmswhilelodginginanearthhouse. (4)Causingvirility. (5)Makingamanimpotent. (6)Fixingonluckysitesfordwellings. (7)Consecratingsites. (8)Ceremonialrinsingofthemouth. (9)Ceremonialbathing. (10)Offeringsacrifices. (1114)Administeringemeticsandpurgatives. (15)Purgingpeopletorelievethehead(thatisbygivingdrugstomakepeoplesneeze). (16)Oilingpeople'sears(eithertomakethemgrowortohealsoresonthem). (17)Satisfyingpeople'seyes(soothingthembydroppingmedicinaloilsintothem). (I8)Administeringdrugsthroughthenose. (19)Applyingcollyriumtotheeyes. (20)Givingmedicalointmentfortheeyes. (21)Practisingasanoculist. (22)Practisingasasurgeon. (23)Practisingasadoctorforchildren. (24)Administeringrootsanddrugs. (25)Administeringmedicinesinrotation. Gotamatherecluseholdsalooffromsuchlowarts. "Thesebrethrenarethetriflingmatters,theminordetailsofmorality,ofwhichtheunconvertedman, whenpraisingtheTathagata,mightspeak.' HereendtheLongParagraphsonConduct. Ill Thiswasindeedthehigheststandardforamorallifeforanindividualtofollow.Sohighastandardof morallifewasquiteunknowntotheAryanSocietyofhisday. Hedidnotstopmerelywithsettinganexamplebyleadingalifeofpurity.Healsowantedtomouldthe characteroftheordinarymenandwomeninsociety.Fortheirguidancehedevisedaformofbaptism which was quite unknown to the Aryan Society. The baptism consisted in the convert to Buddhism undertaking to observe certain moral precepts laid down by Buddha. These precepts are known as PanchSilaorthefiveprecepts.Theyare (1)Nottokill,(2)Nottosteal,(3)Nottolie,(4)Nottobeunchasteand(5)Nottodrinkintoxicants. Thesefivepreceptswereofthelaity. FortheMonkstherewerefiveadditionalprecepts: (6)Nottoeatatforbiddentimes, (7)Nottodance,sing,orattendtheatricalorotherspectacles, (8)Toabstainfromtheuseofgarlands,scents,andornaments, (9)Toabstainfromtheuseofhighorbroadbeds,and (10)Nevertoreceivemoney. These Silasorpreceptsformedthemoralcodewhichitwasintendedshouldregulatethethoughts andactionsofmenandwomen. Ofthesethemostimportantonewasthepreceptnottokill.Buddhatookcaretomakeitclearthatthe preceptdidnotmerelymeanabstentionfromtakinglife.Heinsistedthatthepreceptmustbeunderstood tomeanpositivesympathy,goodwill,andloveforeverythingthatbreathes. He gave the same positives and extended content to other precepts. One of the Buddha's lay followersoncereportedtohimtheteachingofanonBuddhistascetic,totheeffectthatthehighestideal consistedintheabsenceofevildeeds,evilwords,evilthoughts,andevillife.TheBuddha'scomment
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uponthisissignificant."If,saidhe,"thisweretrue,theneverysucklingchildwouldhaveattainedthe ideal of life. Life is knowledge of good and evil and after that the exchange of evil deeds, words, thoughts,andlife,forgoodones.Thisistobebroughtaboutonlybyalonganddeterminedeffortofthe will. Buddha'steachingswerenotmerelynegative.Theyarepositiveandconstructive.Buddhawasnot satisfiedwithamanfollowinghisprecepts.Heinsisteduponencouragingotherstofollowthem.For exampleinthe AuguttaraNikayatheBuddhaisquotedasdistinguishingbetweenagoodmananda verygoodmanbysayingthatonewhoabstainsfromkilling,stealing,inchastity,lyinganddrunkenness maybecalledgoodbutonlyhedeservestobecalledverygoodwhoabstainsfromtheseevilthings himselfandalsoinstigatesotherstodothelike.......... AshasbeenwellsaidthetwocardinalvirtuesofBuddhismareloveandwisdom. Howdeeplyheinculcatedthepracticeofloveasavirtueisclearfromhisownwords."Asamotherat the risk of her life watches over her own child, her only child, so also let every one cultivate: a boundlesslovingmindtowardsallbeings.Andlethimcultivategoodwilltowards,theentireworld,a boundless (loving) mind above and below and across, unobstructed, without hatred, without enmity. Thiswayoflivingisthebestintheworld."SotaughtBuddha[f35]. "Universalpity,sympathyforallsufferingbeings,goodwilltoeveryformofsentientlife,thesethings characterisedtheTathagath(Buddha)astheyhavefewothersofthesonsofmenandhesucceeded inamostsurprisingdegreeinhandingonhispointofviewtohisfollowers."[f36] Buddhaheldtothedoctrineofwisdomasfirmlyashedidtothedoctrineoflove.Heheldthatmoral lifebeganwithknowledgeandendedwithwisdom.he"cametosavetheworld,andhismethodforthe accomplishmentofthisendwasthedestructionofignoranceandthedisseminationofknowledgeasto thetruevaluesoflifeandthewisewaytolive."Buddhadidnotarrogatetohimselfthepowertosave people.Peoplehadtodothatforthemselves.Andthewaytosavelaythroughknowledge.Somuch insistence did he place upon knowledge that he did not think that morality without knowledge was virtue. TherearethreethingsagainstwhichBuddhacarriedonagreatcampaign. He repudiated the authority of the Vedas.......... Secondly he denounced the Yudna as a form of religion.TheattitudeofBuddhatowardsYadnaiswellstatedintheJatakamalaintheformofastory. Thestoryrunsthus: THESTORYOFTHESACRIFICE Thoseheartsarepuredonotactuptotheenticementofthewicked.Knowingthis,pureheartinessis tobestrivenafter.Thiswillbetaughtbythefollowing: Long ago the Bodhisattva. it is said, was a king who had obtained his kingdom in the order of hereditarysuccession.Hehadreachedthisstateastheeffectofhismerit,andruledhisrealminpeace, notdisturbedbyanyrival,hissovereigntybeinguniversallyacknowledged.Hiscountrywasfreefrom anykindofannoyance,vexationordisaster,bothhishomerelationsandthosewithforeigncountries beingquiteineveryrespectandallhisvesselsobeyedhiscommands. 1.Thismonarchhavingsubduedthepassions,hisenemies,feltnoinclinationforsuchprofitsasare to be blamed when enjoyed, but was with his whole heart intent on promoting the happiness of his subjects.Holdingvirtuouspractice(dharma)theonlypurposeofhisactions,hebehavedlikeaMuni. 2.Forheknewthenatureofmankind,thatpeoplesetahighvalueonimitatingthebehaviourofthe highest.Forthisreason,beingdesirousofbringingaboutsalvationforhissubjects,hewasparticularly attached to the due performance of his religious duties. 3. He practised almsgiving kept strictly the preceptsofmoralconduct(sila),cultivatedforbearance,stroveforthebenefitofthecreatures.Hismild countenance being in accordance with his thoughts devoted to the happiness of his subjects, he appearedliketheembodiedDharma. Nowitoncehappenedthatthoughprotectedbyhisarm,hisrealm,bothinconsequenceofthefaulty actionsofitsinhabitantsandinadvertenceonthepartoftheangelschargedwiththecareofrain,was
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afflicted in several districts by drought and the troublesome effects of such a disaster. Upon this the king, fully convinced that his plague had been brought about by the violation of righteousness by himself or his subjects, and taking much to heart the distress of his people, whose welfare was the constantobjectofhisthoughtsandcares,tooktheadviceofmenofacknowledgedcompetence,who werereputedfortheirknowledgeinmattersofreligion.Sokeepingcounselwiththeeldersamongthe Brahmans,headedbyhisfamilypriest(purohita)andhisministers,heaskedthemforsomemeansof puttinganendtothatcalamity.NowtheybelievingasolemnsacrificeasisenjoinedbytheVedatobea causeofabundantrain,explainedtohimthathemustperformsuchasacrificeofafrightfulcharacter, inasmuchasitrequiresthemassacreofmanyhundredsoflivingbeings.Butafterbeinginformedof everythingconcerningsuchaslaughterasisprescribedforthesacrifice,hisinnatecompassionforbade himtoapproveoftheiradviceinhisheartyetoutofcivility,unwillingtooffendthembyharshwordsof refusal,heslippedoverthispoint,turningtheconversationuponothertopics.They,ontheotherhand, nosoonercaughttheopportunityofconversingwiththekingonmattersofreligion,thantheyoncemore admonishedhimtoaccomplishthesacrifice,fortheydidnotunderstandhisdeeplyhiddenmind. 4."Youconstantlytakecarenottoneglectthepropertimeofperformingyourdifferentroyalduties, establishedforthesakeofobtainingthepossessionoflandandrulingit.Thedueorderoftheseactions ofyoursisinagreementwiththepreceptsofRighteousness(dharma). 5."Howthenisthisthatyouwho(inallotherrespects)aresocleverintheobservanceofthetriad(of dharma,artha,andkama),bearingyourbowtodefendthegoodofyourpeople,aresocarelessand almostsluggishastothatbridgetotheworldoftheDevas,thenameofwhichis'sacrifice'? 6."Likeservants,thekings(yourvassel)revereyourcommands,thinkingthemtobethesurestgage of success. Now the time is come, 0 destroyer of your foes, to gather by means of sacrifice superior blessings,whicharetoprocureforyouashiningglory. 7.`Certainly, that holiness which is the requisitefor a dikshita is already yours, by reason of your habitual practice of charity and your strictness in observing the restraint (of good conduct). Nevertheless,itwouldbefitforyoutodischargeyourdebttotheDevasbysuchsacrificesasarethe subject matter of the Veda. The deities being satisfied by duly and faultlessly performed sacrifice, honour the creatures in return by (sending) rain. Thus considering, take to mind the welfare of your subjectsandyourown,andconsenttotheperformanceofaregularsacrificewhichwillenhanceyour glory.' 8.Thereuponheentereduponthisthought:'Verybadlyguardedismypoorpersonindeed,beinggiven intrusttosuchleaders.Whilefaithfullybelievingandlovingthelaw,Ishoulduprootmyvirtueoftender heartinessbyrelianceuponthewordsofothers.For,truly.' 9.Thosewhoarereputedamongmentobethebestrefugearetheverypersonswhointendtodo harm,borrowingtheirargumentsfromtheLaw.Alas!Suchaman,whofollowsthewrongpathshownby them,willsoonfindhimselfdriventostraits,forhewillbesurroundedbyevils. 10.Whatconnectionsmaytherebe,forsooth,betweenrighteousnessandinjuringanimals?Howmy residenceintheworldoftheDevasorpropitiationofthedeitieshaveanythingtodowiththemurderof victims? II. The animal slaughtered according to the rites with the prescribed prayers, as if those sacred formulasweresomanydartstowoundit,goestoheaven,theysay,andwiththisobjectitiskilled.In thiswaythatactionisinterpretedtobedoneaccordingtotheLaw.Yetitisalie. 12.Forhowisitpossiblethatinthenextworldoneshouldreapthefruitsofwhathasbeendoneby others?Andbywhatreasonwillthesacrificialanimalmounttoheaven,thoughhehasnotabstained fromwickedactions,thoughhehasnotdevotedhimselftothepracticeofgoodones,simplybecausehe hasbeenkilledinsacrifice,andnotonthegroundofhisownactions? 13.Andshouldthevictimkilledinsacrificereallygotoheaven,shouldwenotexpecttheBrahmansto offer themselves to be immolated in sacrifice? A similar practice, however, is nowhere seen among them.Who,then,maytaketohearttheadviceprofferedbythesecounsellors? 14. As to the Celestials, should we believe that they who are wont to enjoy the fair ambrosia of
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incomparable scent, flavour, magnificence, and effective power, served to them by the beautiful Apsaras,wouldabandonittodelightintheslaughterofapitiablevictim,thattheymightfeastonthe omentumandsuchotherpartsofhisbodyasareofferedtotheminsacrifice? Therefore,itisthepropertimetoactsoandso.'Havingthusmadeuphismind,thekingfeignedtobe eagertoundertakethesacrificeandinapprovaloftheirwordshespoketotheminthismanner'Verily, wellprotectedamI,wellgratified,havingsuchcounsellorsasYourLordshipsare,thusbentonsecuring my happiness! Therefore I will have a human sacrifice (purushamedha) of a thousand victims performed.Letmyofficials,eachinhissphereofbusiness,beorderedtobringtogethertherequisites necessaryforthatpurpose.Letalsoaninquirybemadeofthemostfittinggroundwhereontoraisethe tentsandotherbuildingsforthesattra.Further,thepropertimeforthesacrificemustbefixed(bythe astrologers)examiningtheauspiciouslunardays,karanas,muhurtas,andconstellations.'Thepurohita answeredÌnordertosucceedinyourenterprise,YourMajestyoughttotaketheAvabhritha(finalbath) attheendofonesacrificeafterwhichyoumaysuccessivelyundertaketheothers.Forifthethousand humanvictimsweretobeseizedatonce,yoursubjects,tobesure,wouldblameyouandbestirredup togreatagitationontheiraccount.'Thesewordsofthepurohitahavingbeenapprovedbythe(other) Brahmans,thekingreplied:'Donotapprehendthewrathofthepeople,Reverands.Ishalltakesuch measuresastopreventanyagitationamongmysubjects.' 15.Afterthisthekingconvokedanassemblyofthetownsmenandthelandsmen,andsaid:'Iintendto performahumansacrificeofathousandvictims.Butnobodybehavinghonestlyisfittobedesignated for immolation on my part. With this in mind, I give you this advice. Whomsoever of you I shall henceforward perceive transgressing the boundaries of moral conduct, despising my royal will him I ordertobecaughttobeavictimatmysacrifice,thinkingsuchaonethestainofhisfamilyandadanger tomycountry.Withtheobjectofcarryingthisresolutionintoeffect,Ishallcauseyoutobeobservedby faultlessandsharpsightedemissaries,whohaveshakenoffsleepycarelessnessandwillreporttome concerningyourconduct.' 16. Then the foremost of the assembly, folding their hands and bringing them to their foreheads, spoke: 'YourMajesty,allyouractionstendtothehappinessofyoursubjects,whatreasoncantherebeto despiseyouonthataccount?Even(God)Brahmacannotbutsanctionyourbehaviour.YourMajesty, whoistheauthorityofthevirtuous,beourhighestauthority.Forthisreasonanythingwhichpleases YourMajestymustpleaseustoo.Indeed,youarepleasedwithnothingelsebutourenjoymentandour good.' Afterthen,notablesbothofthetownandthecountryhadacceptedhiscommandinthismannerthe king dispersed about his towns and all over his country, officers notified as such by their outward appearancetothepeoplewiththechargeoflayingholdoftheevildoers,andeverywhereheordered proclamationstobemadebybeatofdrumdayafterday,ofthiskind. 17.TheKing,agranter of security as he is, warrants safety to every one who constantly cultivates honestyandgoodconduct,inshort,tothevirtuous,yet,intendingtoperformahumansacrificeforthe benefitofhissubjects,hewantshumanvictimsbythousandstobetakenoutofthosewhodelightin misconduct. 18.'Therefore,whosoeverhenceforward,licentiouslyindulginginmisbehaviour,shalldisregardthe commandofourmonarch,whichisevenobservedbythekings,hisvassals,shall be brought to the stateasasacrificialvictimbytheveryforceofhisownactions,andpeopleshallwitnesshismiserable suffering,whenheshallpinewithpain,hisbodybeingfastenedtothesacrificialpost.' Whentheinhabitantsofthatrealmsbecameawareoftheirking'scarefulsearchafterevildoerswith theaimofdestiningthemtobevictimsathissacrificefortheyheardthemostfrightfulroyalproclamation dayafterdayandsawtheking'sservants,whowereappointedtolookoutforwickedpeopleandto seize them. Appearing every now and then everywhere they abandoned their attachment to bad conduct,andgrewintendonstrictlyobservingthemoralpreceptsandselfcontrol.Theyavoidedevery occasionofhatredandenmity.andsettlingtheirquarrelsanddifferences,cherishedmutualloveand
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mutual esteem. Obedience to the words of parents and teachers, a general spirit of liberality and sharingwithothers,hospitality,goodmanners,modesty,prevailedamongthem.Inshort,theylivedasit wasintheKritaYuga. 19. The fear of death had awakened in them thoughts of the next world the risk of tarnishing the honouroftheirfamilieshadstirredtheircareofguardingtheirreputationthegreatpurityoftheirhearts hadstrengthenedtheirsenseofshame.Thesefactorsbeingatwork,peopleweresoondistinguished bytheirspotlessbehaviour. 20.Eventhougheveryonebecamemorethaneverintendsonkeepingarighteousconduct,stillthe king'sservantsdidnotdiminishtheirwatchfulnessinthepursuitoftheevildoers.Thisalsocontributed topreventpeoplefromfallingshortofrighteousness. 21.Thekinglearningfromhisemissariesthisstateofthingsinhisrealm,feltextremelyrejoiced.He bestowed rich presents on those messengers as a reward for the good news they told him, and enjoinedhisministers,speakingsomethinglikethis: 22.Theprotectionofmysubjectsismyhighestdesire,youknow.Nowtheyhavebecomeworthytobe recipientsofsacrificialgifts,anditisforthepurposeofmysacrificethatIhaveprovidedthiswealth. Well,Iintendtoaccomplishmysacrificeinthemanner,whichIhaveconsideredtobetheproperonce. Leteveryonewhowishesformoney,thatitmaybefuelforhishappiness,comeandacceptitfrommy handtohisheart'scontent.Inthiswaythedistressandpoverty,whichisvexingourcountry,maybe soondrivenout.Indeed,wheneverIconsidermyownstrongdeterminationtoprotectmysubjectsand thegreatassistanceIderivefromyou,myexcellentcompanionsinthattask,itoftenseemstomeas thoughthosesufferingsofmypeople,byexcitingmyanger,wereburninginmymindlikeablazingfire.' 24.Theministersacceptedtheroyalcommandandanonwenttoexecuteit.Theyorderedalmshalls tobeestablishedinallvillages,towns,andmarkets,likewiseatallstationsontheroads.Thisbeing done,theycausedallwhobeggedinordertosatisfytheirwants,tobeprovideddayafterdaywithagift ofthoseobjects,justashadbeenorderedbytheking. 25.Sopovertydisappeared,andthepeople,havingreceivedwealthfromthepartoftheking,dressed andadornedwithmanifoldandfinegarmentsandornaments,exhibitedthesplendouroffestivaldays. 26.Thegloryoftheking,magnifiedbytheeulogiesoftherejoicedrecipientsofhisgifts,spreadabout inalldirectionsinthesameway,astheflowerdustofthelotusescarriedforthbythesmallwavesofa lake,extendsitselfoveralargerandlargersurface. 27. And after the whole people, in consequence of the wise measures taken by their ruler, had becomeintentonvirtuousbehaviour,theplaguesandcalamities,overpoweredbythegrowthofallsuch qualitiesasconducetoprosperity,fadedaway,havinglosttheirhold. 28.Theseasonssucceededeachotherinduecourse,rejoicingeverybodybytheirregularity,andlike kingsnewlyestablished,complyingwiththelawfulorderofthings.Consequentlytheearthproducedthe variouskindsofcorninabundance,andtherewasfullnessofpureandbluewaterandlotusesinall waterbasins. 29.Noepidemicsafflictedmankindthemedicinalherbspossessedtheirefficaciousvirtuesmorethan evermonsoonsblewinduetimeandregularlytheplanetsmovedalonginauspiciouspaths. 30. Nowhere there existed any danger to be feared, either from abroad, or from within, or such as might be caused by dangerous derangement of the elements. Continuing in righteousness and self control, cultivating good behaviour and modesty, the people of that country enjoyed as it were the prerogativesoftheKritaYuga.Bythepower,then,ofthekingperforminghissacrificeinthismannerin accordancewith(thepreceptsof)theLaw,thesufferingsoftheindigentwereputtoanendtogetherwith theplaguesandcalamities,andthecountryaboundedinaprosperousandthrivingpopulationoffering thepleasingaspectoffelicity.Accordinglypeopleneverweariedofrepeatingbenedictionsontheirking andextendinghisrenowninalldirections. Oneday,oneofthehighestroyalofficials,whosehearthadbeeninclinedtothe(True)Belief,spoke thustotheking:"Thisisatruesaying,intruth. 31."Monarchs,becausetheyalwaysdealwithallkindsofbusiness,thehighest,thelowest,andthe
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intermediate,byfarsurpassintheirwisdomanywisemen. "For,YourMajesty,youhaveobtainedthehappinessofyoursubjectsbothinthisworldandinthe next, as the effect of your sacrifice being performed in righteousness, free from the blameable sin of animalslaughter. The hard times are all over and the sufferings of poverty have ceased, since men have been established in the precepts of good conduct. Why use many words? Your subjects are happy. 32."Theblackantelope'sskinwhichcoversyourlimbshastheresemblanceofthespotonthebright Moon'ssurface,norcanthenaturallovelinessofyourdemeanourbehinderedbytherestraintimposed onyoubyyourbeingadikshita.Yourhead,adornedwithsuchhairdressasisincompliancewiththe ritesofthediksha,possessesnolesslustrethanwhenitwasembellishedwiththesplendourofthe royalumbrella.And,lastnotleast,byyourlargessesyouhavesurpassedtherenownandabatedthe prideofthefamousperformerofahundredsacrifices. 33."Asarule,Oh,youwiseruler,thesacrificeofthosewholongfortheattainmentofsomegood,isa vile act, accompanied as it is by injury done to living beings. Your sacrifice, on the contrary, this monument of your glory, is in complete accordance with your lovely behaviour and your aversion to vices. 34."Oh!Happyarethesubjectswhohavetheirprotectorinyou!Itiscertainthatnofathercouldbea betterguardiantohischildren."Anothersaid: 35."Ifthewealthypractisecharity,theyarecommonlyimpelledtodosobythehopestheyputinthe cultivation of that virtue good conduct too, may be accounted for by the wish to obtain high regard amongmenorthedesireofreachingheavenafterdeath.Butsuchapracticeofboth,asisseeninyour skill in securing the benefit of others, cannot be found but in those who are accomplished both in learningandinvirtuousexertions."Insuchaway,then,thosewhoseheartsarepuredonotactupto the enticement of the wicked. Knowing this, pureheartiness is to be striven after." (In the spiritual lessons for princes, also this is to be said:' Who to his subjects wishing good, himself exerts, Thus bringsaboutsalvation,glory,happiness.Noothershouldbeofakingthebusinesses. And it may be added as follows: '(The prince) who strives after material prosperity, ought to act in accordancewiththepreceptsofreligion,thinking,areligiousconductofhissubjectstobethesourceof prosperity.' Further this is here to be said: Ìnjuring animals never tends to bliss, but charity, selfrestraint, continenceandthelikehavethispowerforthisreasonhewholongsforblissmustdevotehimselfto these virtues. Ànd also when discoursing on the Tathagata : Ìn this manner the Lord showed his inclinationtocarefortheinterestsoftheworld,whenhewasstillinhispreviousexistences.') IV AnotherpowerfulattackagainstYadnaiscontainedinhisdiscoursesknownasKutadantaSutta.Itis asfollows: THEWRONGSACRIFICEANDTHERIGHT 1.ThushaveIheard.TheBlessedOneonce,whengoingonatourthroughMagadha,withagreat multitude of the brethren, with about five hundred brethren, came to a Brahman village in Magadha calledKhanumata.AndthereatKhanumatahelodgedintheAmbalatthikapleasance. NowatthattimetheBrahmanKutadantawasdwellingatKhanumata,aplaceteemingwithlife,with much grassland and woodland and water and corn, on a royal domain presented him by Seniya BimbisarathekingofMagadha,asaroyalgift,withpoweroveritasifheweretheking. And just then a great sacrifice was being got ready on behalf of Kutadanta the Brahman. And a hundredbulls,andahundredsteers,andahundredheifers,andahundredgoats,andahundredrams hadbeenbroughttothepostforthesacrifice. 2.NowtheBrahmansandhouseholdersofKhanumataheardthenewsofthearrivaloftheSamana Gotama. And they began to leave Khanumata in companies and in bonds to go to the Ambalatthika pleasance.
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3.AndjustthenKutandantatheBrahman had gone apart to the upper terrace of his house for his siestaandseeingthepeoplethustogoby,heaskedhisdoorkeeperthereason.Andthedoorkeeper toldhim. 4.ThenKutandantathought:'IhaveheardthattheSamanaGotarnaunderstandsaboutthesuccessful performanceofasacrificewithitsthreefoldmethodanditssixteenaccessoryinstruments.NowIdon't knowallthis,andyetIwanttocarryoutasacrifice.ItwouldbewellformetogototheSamanaGotama, andaskhimaboutit.' SohesenthisdoorkeepertotheBrahmansandhouseholdersofKhanumata,toaskthemtowaittill hecouldgowiththemtocallupontheBlessedOne. 5.ButtherewereatthattimeanumberofBrahmansstayingatKhanumatatotakepartinthegreat sacrifice.AndwhentheyheardthistheywenttoKutadanta,andpersuadedhimonthesamegrounds astheBrahmanshadlaidbeforeSonadanda,nottogo.Butheansweredtheminthesametermsas SonadandahadusedtothoseBrahmans.Thentheyweresatisfied,andwentwithhimtocalluponthe BlessedOne. 9.AndwhenhewasseatedthereKutadantatheBrahmantoldtheBlessedOnewhathehadheard, andrequestedhimtotellhimaboutsuccessinperformingasacrificeinitsthreemodesandwithits accessoryarticlesoffurnitureofsixteenkinds. 'Wellthen,OBrahman,giveearandlistenattentivelyandIwillspeak.' 'Verywell,Sir,`saidKutadantainreplyandtheBlessedOnespokeasfollows: 10.`Longago,OBrahman,therewasakingbynameWiderealm(MahaVigita),mighty,withgreat wealthandlargepropertywithstoresofsilverandgold,ofaidstoenjoyment,ofgoodsandcornwith his treasurehouses and his garners full. Now when King Widerealm was once sitting alone in meditation,hebecameanxiousatthethought:"Ihaveinabundanceallthegoodthingsamortalcan enjoy.Thewholewidecircleoftheearthisminebyconquesttopossess.`TwerewellifIweretooffera greatsacrificethatshouldensuremewealandwelfareformanydays." AndhehadtheBrahman,hischaplain,calledandtellinghimallthathehadthought,hesaid:"BeI wouldfaun,OBrahman,offeragreatsacrificeletthevenerableoneinstructmehowformywealand mywelfareformanydays." 11.ThereupontheBrahmanwhowaschaplainsaidtotheking:"Theking'scountry,Sirs,isharassed and harried. There are decoits abroad who pillages the villages and townships, and who makes the roadsunsafe.Weretheking,solongasthatisso,tolevyafreshtax,verilyhismajestywouldbeacting wrongly. But perchance his majesty might think. 'I'll soon put a stop to these scoundrels' game by degradationandbanishment,andfinesandbondsanddeath!'Buttheirlicensecannotbesatisfactorily put a stop to. The remnant left unpunished would still go on harassing the realm. Now there is one method to adopt to put a thorough end to this disorder. Whosoever there be in the king's realm who devotethemselvestokeepingcattleandthefarm,tothemlethismajestythekinggivefoodandseed corn.Whosoevertherebeintheking'srealmwhodevotethemselvestotrade,tothemlethismajesty the king give capital. Whosoever there be in the king's realm who devote themselves to government service,tothemlethismajestythekinggivewagesandfood.Thenthosemenfollowingeachhisown business,willnolongerharasstherealmtheking'srevenuewillgoupthecountrywillbequietandat peaceandthepopulace,pleasedonewithanotherandhappydancingtheirchildrenintheirarms,will dwellwithopendoors." 'ThenKingWiderealm,OBrahman,acceptedthewordofhischaplain,anddidashehadsaid.And thosemen,followingeachhisbusiness,harassedtherealmnomore.AndtheKing'srevenuewentup. Andthecountrybecamequietandatpeace.Andthepopulacepleasedonewithanotherandhappy, dancingtheirchildrenintheirarms,dweltwithopendoors.' 12.`SoKingWiderealmhadhischaplaincalled,andsaid:"Thedisorderisatanend.Thecountryis atpeace.Iwanttoofferthatgreatsacrificeletthevenerableoneinstructmehowformywealandmy welfareformanydays." ' Then let his majesty the king send invitations to whomsoever there may be in his realm who are
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Kshatriyas,vassalsofhis,eitherinthecountryorthetownsorwhoareministersandofficialsofhis, eitherinthecountryorthetownsorwhoareBrahmansofposition,eitherinthecountryorthetowns orwhoarehouseholdersofsubstance,eitherinthecountryorthetowns,saying:"Iintendtooffera greatsacrifice.Letthevenerableonesgivetheirsanctiontowhatwillbetomeforwealandwelfarefor manydays." 'ThenKingWiderealm,OBrahman,acceptedthewordofhischaplain,anddidashehadsaid.And they eachKshatriyas and ministers and Brahmans and householdersmade alike reply: "Let his majesty the king celebrate the sacrifice. The time is suitable O King! " ' Thus did these four, as colleaguesbyconsent,becomewherewithaltofurnishforththatsacrifice, 13.`KingWiderealmwasgiftedinthefollowingeightways: `He was well born on both sides, on the mother's side and on the father's, of pure descent back throughsevengenerations,andnoslurwascastuponhim,andnoreproach,inrespectofbirth.' 'Hewashandsome,pleasantinappearance,inspiringtrust,giftedwithgreatbeautyofcomplexion, fairincolour,fineinpresence,statelytobehold.' ' He was mighty, with great wealth, and large property, with stores of silver and gold, of aids to enjoyment,ofgoodsandcorn,withhistreasurehousesandhisgarnersfull.' ' He was powerful, in command of an army, loyal and disciplined in four divisions (of elephants, cavalry,chariots,andbowmen),burningup,methinks,hisenemiesbyhisveryglory.' ' He was a believer, and generous, a noble giver, keeping open house, a well in spring whence SamanasandBrahmans,thepoorandthewayfarers,beggars,andpetitionersmightdraw,adoerof gooddeeds.' `Hewaslearnedinallkindsofknowledge.'`Heknewthemeaningofwhathadbeensaid,andcould explain,"Thissayinghassuchandsuchameaning,andthatsuchandsuch". 'Hewasintelligent,expertandwiseandabletothinkoutthingspresentorpastorfuture. 'Andtheseeightgiftsofhis,too,becamewherewithaltofurnishforththatsacrifice.' 14.`TheBrahman,hischaplainwasgiftedinthefollowingfourways: 'Hewaswellbornonbothsides,onthemother'sandonthefather's,ofpuredescentbackthrough sevengenerations,withnoslurcastuponhim,andnoreproachinrespectofbirth. 'Hewasastudentrepeaterwhoknewthemysticversesbyheart,masterofthethreeVedas,withthe indices,theritual,thephonology,andtheexegesis(asafourth),andthelegendsasafifth,learnedin theidiomsandthegrammar,versedinLokayata(Maturelore)andinthethirtymarksonthebodyofa greatman. 'Hewasvirtuous,establishedinvirtue,giftedwithvirtuethathadgrowngreat. 'Hewasintelligent,expert,andwiseforemost,oratmostthesecond,amongthosewhoholdoutthe ladle.''Thusthesefourgiftsofhis,toobecamewherewithaltofurnishforththatsacrifice.' 15.'Andfurther,OBrahman,thechaplain,beforethesacrificehadbegun,explainedtoKingWide realmthethreemodes: ShouldhismajestytheKing,beforestartingonthegreatsacrifice,feelanysuchregretas:"Great, alas,willbetheportionofmywealthusedupherein,"letnotthekingharboursuchregret.Shouldhis majestytheKing,whilstheisofferingthegreatsacrifice,feelanysuchregretas:"Great,alas,willbe theportionofmywealthusedupherein"letnotthekingharboursuchregret.Shouldhismajestythe King,whenthegreatsacrificehasbeenoffered,feelanysuchregretas"Great,alas,willbetheportion ofmywealthusedupherein,"letnotthekingharboursuchregret.' 'Thusdidthechaplain,OBrahman,beforethesacrifice,hadbegun,explainedtoKingWiderealmthe threemodes.' 16.Àndfurther,0Brahman,thechaplain,beforethesacrificehadbegun,inordertopreventany compunctionthatmightafterwardsintenways,ariseasregardsthosewhohadtakenparttherein,said: "Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom, men who take what has not been given, and men who refrain therefrom, men who speaklies,andmenwhodonotmenwhoslanderandmenwhodonotmenwhospeakrudelyand
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menwhodonotmenwhochattervainthingsandmenwhorefraintherefrommenwhocovetand menwhocovetnotmenwhoharbourillwillandmenwhoharbouritnotmenwhoseviewsarewrong andmenwhoseviewsareright.Ofeachoftheseletthem,whodoevil,alonewiththeirevil.Forthem whodowellletyourmajestyoffer,forthem,Sire,arrangetherites,forthemletthekinggratify,inthem shallourheartwithinfindpeace." 17.Àndfurther,OBrahman,thechaplain,whilstthekingwascarryingoutthesacrifice,instructedand arousedandincitedandgladdenedhisheartinsixteenways:"Shouldtherebepeoplewhoshouldsay of the king, as he is offering the sacrifice : 'King Widerealm is celebrating sacrifice without having invited the four classes of his subjects, without himself having the eight personal gifts, without the assistanceofaBrahmanwhohasthefourpersonalgifts.'Thenwouldtheyspeaknotacordingtothe fact.Fortheconsentofthefourclasseshasbeenobtained,thekinghadtheeight,andhisBrahmanhas thefour,personalgifts.Withregardtoeachandeveryoneofthesesixteenconditionsthekingmayrest assuredthatithasbeenfulfilled.Hecansacrifice,andbeglad,andpossesshisheartinpeace." 18.Àndfurther,OBrahman,atthatsacrificeneitherwereanyoxenslain,neithergoats,norfowls,nor fattedpigs,norwereanykindsoflivingcreaturesputtodeath.Notreeswerecutdowntobeusedas posts,noDabhagrassesmowntostrewaroundthesacrificialspot.Andtheslavesandmessengers andworkmenthereemployedweredrivenneitherbyrodsnorfear,norcarriedontheirworkweeping withtearsupontheirfaces.Whosochosetohelp,heworkedwhosochosenottohelp,workednot. Whateachchosetodohedidwhattheychosenottodo,thatwasleftundone,Withgheeandoil,and butterandmilk,andhoneyandsugaronlywasthatsacrificeaccomplished. 19.Àndfurther,OBrahman,theKshatriyavassels,andtheministersandofficials,andtheBrahmans ofposition,andthehouseholdersofsubstance,whetherofthecountryorofthetowns,wenttoKing, Widerealm, taking with them much wealth, and said, "This abundant wealth, Sire, have we brought hitherfortheking'suse.Lethismajestyacceptitatourhands!" "SufficientwealthhaveI,myfriends,laidup,theproduceoftaxationthatisjust.Doyoukeepyours, andtakeawaymorewithyou!" When they had thus been refused by the king, they went aside, and considered thus one with the other:"Itwouldnotbeseemusnow,werewetotakethiswealthawayagaintoourownhomes.King Widerealmisofferingagreatsacrifice.Letustoomakeanaftersacrifice!" 20.`SotheKshatriyasestablishedacontinuallargessetotheeastoftheking'ssacrificialpit,andthe officialstothesouththereof,andtheBrahmanstothewestthereof,andthehouseholderstothenorth thereof.Andthethingsgiven,andthemanneroftheirgift,wasinallrespectslikeuntothegreatsacrifice ofKingWiderealmhimself.' `Thus, O Brahman, there was a fourfold cooperation, and King Widerealm was gifted with eight personalgifts,andhisofficiatingBrahmanwithfour.Andtherewerethreemodesofthegivingofthat sacrifice.This,0Brahman,iswhatiscalledtheduecelebrationofasacrificeinitsthreefoldmodeand withitsfurnitureofsixteenkinds. 21.Àndwhenhehadthusspoken,thoseBrahmanslifteduptheirvoicesintumult,andsaid:"How gloriousthesacrifice,howpureitsaccomplishment!"ButKutadantatheBrahmansatthereinsilence. ThenthoseBrahmanssaidtoKutadanta:'WhydoyounotapprovethegoodwordsoftheSamana Gotarnaaswellsaid?' Ìdonotfailtoapproveforhewhoapprovesnotaswellsaidthatwhichhasbeenwellspokenbythe SamanaGotama,verilyhisheadwouldsplitintwain.ButIwasconsideringthattheSamanaGotama doesnotsay:"ThushaveIheard,"nor"Thusbehovesittobe,"butsaysonly,"Thusitwasthen,"or"It waslikethatthen".SoIthought"ForacertaintytheSamanaGotamahimselfmusta.tthattimehave been King Widerealm, or the Brahman who officiated for him at that sacrifice. Does the Venerable Gotamaadmitthathewhocelebratessuchasacrifice,orcausesittobecelebrated,isrebornatthe dissolutionofthebody,afterdeath,intosomestateofhappinessinheaven?" 'Yes,OBrahman,thatIadmit.AndatthattimeIwastheBrahmanwho,aschaplain,hadthatsacrifice performed.'
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22. Ìs there, O Gotama, any other sacrifice less difficult and less troublesome, with more fruit and moreadvantagestillthanthis?''Yes,0Brahman,thereis.''Andwhat,0Gotama,maythatbe?' `Theperpetualgiftskeptupinafamilywheretheyaregivenspecificallytovirtuousrecluses.' 23.'Butwhatisthereason,OGotama,andwhatthecause,whysuchperpetualgivingspecificallyto virtuousrecluses,andkeptupinafamily,arelessdifficultandtroublesomeofgreaterfruitandgreater advantagethanthatothersacrificewithitsthreemodesanditsaccessoriesofsixteenkinds?' 'Tothelattersortofsacrifice,0Brahman,neitherwilltheArhatago,norsuchashaveenteredonthe Arhatway.Andwhynot?Becauseinitbeatingwithstickstakesplace,andseizingbythethroat.But theywillgototheformer,wheresuchthingsarenot.Andthereforearesuchperpetualgiftsabovethe othersortofsacrifice.' 24.'Andisthere,OGotama,anyothersacrificelessdifficult,andlesstroublesome,ofgreaterfruitand ofgreateradvantagethaneitherofthese.''Yes,0Brahman,thereis.''Andwhat,0Gotama,maythatbe ?' `Theputtingupofadwellingplace(Vihara)onbehalfoftheOrderinallthefourdirections.' 25.Andisthere,OGotama,anyothersacrificelessdifficultandlesstroublesome,ofgreaterfruitand ofgreateradvantagethaneachandallofthesethree?''Yes,0Brahman,thereis.''Andwhat,0Gotama, maythatbe?' ' He who with trusting heart takes a Buddha as his guide, and the Truth, and the Orderthat is a sacrificebetterthanopenlargeses,betterthanperpetualalms,betterthanthegiftofadwellingplace.' 26.'Andisthere,OGotama,anyothersacrificelessdifficultandlesstroublesome,ofgreaterfruitand ofgreateradvantagethanallthesefour? `When a man with trusting heart takes upon himself the preceptsabstinence from destroying life abstinence from taking what has not been given abstinence from evil conduct in respect of lusts abstinence from lying words abstinence from strong, intoxicating, maddening drinks, the root of carelessness,thatisasacrificebetterthanopenlargesses,betterthanperpetualalms,betterthanthe giftofdwellingplaces,betterthanacceptingguidance.' 27.Àndisthere,OGotama,anyothersacrificelessdifficultandlesstroublesome,ofgreaterfruitand ofgreateradvantagethanallthesefive?''Yes,OBrahman,thereis.''Andwhat,0Gotama,maythatbe?' (TheansweristhelongpassagefromtheSamanaphaleSutta40,p.62(ofthetext,)downto75(p. 74)ontheFirstGhana,asfollows: 1. The Introductory paragraphs on the appearance of a Buddha, his preaching, the conversion of ahearer,andhisrenunciationoftheworld. 2.TheSilas(minormorality). 3.TheparagraphonConfidence. 4.Theparagraphon'Guardedisthedoorofhissenses.' 5.Theparagraphon'Mindfulandselfpossessed.' 6.TheparagraphonContent. 7.TheparagraphonSolitude. 8.TheparagraphontheFiveHindrances. 9. The description of the First Ghana.) 'This, 0 Brahman, is a sacrifice less difficult and less troublesome,ofgreaterfruitandgreateradvantagethantheprevioussacrifices, (ThesameisthensaidtheSecond,Third,andFourthGhanas,insuccession(asintheSamannao phaloSutas7782)andoftheInsightarisingfromknowledge (ibid83,84),andfurther(omittingdirect mentioneitherwayof8596inclusive)oftheknowledgeofthedestructionoftheAsavas.thedeadly intoxicationsorfloods(ibid.9798). 'Andthereisnosacrificemancancelebrate,0Brahman,higherandsweeterthanthis.' 28.Andwhenhehadthusspoken,KutadantatheBrahmansaidtotheBlessedOne: 'Mostexcellent,0Gotama,arethewordsofthymouth,mostexcellent!Justasifamanweretosetup whathasbeenthrowndown,orweretorevealthatwhichhasbeenhiddenaway,orweretopointout therightroadtohimwhohasgoneastray,orweretobringalightintothedarknesssothatthosewho
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hadeyescouldseeexternalformsjustevensohasthetruthbeenmadeknowntomeinmanyafigure by the Venerable Gotama. I, even I, betake myself to the Venerable Gotama as my guide, to the DoctrineandtheOrder.MaytheVenerableOneacceptmeasadisciple,asonewho,fromthisday forth,aslongaslifeendureshastakenhimashisguide.AndImyself,OGotama,willhavetheseven hundredbulls,andthesevenhundredsteers,andthesevenhundredheifers,andthesevenhundred goats,andthesevenhundredramssetfree.TothemIgranttheirlife.Letthemeatgreengrassand drinkfreshwater,andmaycoolbreezeswaftaroundthem.' 29.ThentheBlessedOnediscoursedtoKutadantatheBrahmanindueorderthatistosay,hespoke tohimofgenerosity,ofrightconduct,ofheaven,ofthedanger,thevanity,andthedefilementoflusts,of theadvantagesofrenunciation.AndwhentheBlessedOnebecameawarethatKutadantatheBrahman hadbecomeprepared,softened,unprejudiced,upraised,andbelievinginheartthendidheproclaimthe doctrinetheBuddhasalonehavewonthatistosay,thedoctrineofsorrow,ofitsorigin,ofitscessation andofthePath.Andjustasacleancloth,withallstainsinitwashedaway,willreadilytakethedye,just evensodidKutadantatheBrahman,evenwhileseatedthere,obtainthepureandspotlessEyeforthe Truth.Andheknewwhatsoeverhasabeginning,inthatisinherentalsothenecessityofdissolution. 30.AndthentheBrahmanKutadanta,asonewhohadseentheTruth,hadmasteredit,understoodit, dived deep down into it. Who had passed beyond doubt, and put away perplexity and gained full confidence,whohadbecomedependentonnootherforhisknowledgeoftheteachingoftheMaster, addressedtheBlessedOneandsaid: `MaythevenerableGotamagrantmethefavouroftakinghistomorrowmealwithmeandalsothe membersoftheOrderwithhim.' AndtheBlessedOnesignified,bysilence,hisconsent.ThentheBrahmanKutadanta,seeingthatthe Blessed One had accepted, rose from his seat, and keeping his right towards him as he passed, he departed thence. And at daybreak he had sweet food, both hard and soft, made ready at the pit preparedforhissacrificeandhadthetimeannouncedtotheBlessedOne:'Itistime,0Gotamaandthe mealisready.'AndtheBlessedOne,whohaddressedearlyinthemorning,putonhisouterrobe,and takinghisbowlwithhim,wentwiththebrethrentoKutadanta'ssacrificialpit,andsatdownthereonthe seatpreparedforhim.AndKutadantatheBrahmansatisfiedthebrethrenwiththeBuddhaattheirhead, with his own hand, with sweet food, both hard and soft, till they refused any more. And when the BlessedOnehadfinishedhismeal,andcleansedthebowlandhishands,KutadantatheBrahmantook alowseatandseatedhimselfbesidehim.Andwhenhewasthusseated,theBlessedOneinstructed andaroused andincitedandgladdenedKutadantatheBrahmanwithreligiousdiscourseandthenarosefromhis seatanddepartedthence. V Thirdly Buddha denounced the caste system. The Caste System in its present form was not then existing.Thebaragainstinterdiningandintermarriagehadnotthenbecomeoperative.Thingswere flexible and not rigid as they are now. But the principle of inequality which is the basis of the caste system had become well established and it was against this principle that Buddha carried on a determined and a bitter fight. How strongly was he opposed to the pretensions of the Brahmins for superiority over the other classes and how convincing were the grounds of his opposition are to be foundinmanyofhisdialogues.ThemostimportantoneoftheseisknownastheAmbatthaSutta. AMBATTHASUTTA (AyoungBrahman'srudenessandanoldone'sfaith).1.ThushaveIheard.TheBlessedOnewhen onceonatourthroughtheKosalacountrywithagreatcompanyofthebrethren,withaboutfivehundred brethern,arrivedataBrahmanvillageinKosalanamedIkkhanankalaandwhiletherehestayedinthe IkkhanankalaWood. NowatthattimetheBrahmanPokkharsadiwasdwellingatUkkattha,aspotteemingwithlife,with muchgrasslandandwoodla.ndandcorn,onaroyaldomain,grantedhimbyKingPasenadiofKosala
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asroyalgift,withpoweroveritasifheweretheking. 2.NowtheBrahmanPokkharasadiheardthenews:`TheysaythattheSamanaGotama,oftheSakya clan, who went out from a Sakya family to adopt the religious life, has now arrived, with a great companyofthebrethrenofhisOrder,atlkkhanankala,andisstayingthereinthelkkhanankalaWood. NowregardingthatvenerableGotama,suchisthehighreputationthathasbeennoisedabroad.The Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledgeoftheworlds,unsurpassedasaguidetomortalswillingtobeled,ateacherforgodsand men,aBlessedOne,aBuddha.He,byhimself,thoroughlyknowsandsees,asitwere,facetofacethis universe,includingtheworldsaboveofthegods,theBrahmans,andtheMaras,andtheworldbelow withitsreclusesandBrahmans,itsprincesandpeoples,andhavingknownit,hemakeshisknowledge knowntoothers.Thetruth,lovelyinitsorigin,lovelyinitsprogress,lovelyinitsconsummation,dothhe proclaim,bothinthespiritandintheletter,thehigherlifedothhemakeknown,inallitsfullnessandin allitspurity.ÀndgoodisittopayvisitstoArahatslikethat.'3.NowatthetimeayoungBrahman,an Ambattha,wasapupilunderPokkharasaditheBrahman.Andhewasarepeater(ofthesacredwords) knowingthemysticversesbyheart,onewhohadmasteredtheThreeVedas,withtheindices,theritual, thephonology,andtheexegesis(asafourth),andthelegendsasafifthlearnedintheidiomsandthe grammar,versedinLokayatasophistryandinthetheoryofthesignsonthebodyofagreatmanso recognisedanauthorityinthesystemofthethreefoldVedicknowledgeasexpoundedbyhismaster, thathecouldsayofhim:'WhatIknowthatyouknow,andwhatyouknowthatIknow.'. 4. And Pokkharasadi told Ambattha the news, and said : `Come now, dear Ambattha, go to the SamanaGotama,andfindoutwhetherthereputationsonoisedabroadregardinghimisinaccordwith thefactsornot,whethertheSamanaGotamaissuchastheysayornot'.5.`Buthow.Sir,shallIknow whetherthatissoornot?''Therehavebeenhandeddown,Ambattha,inourmysticversesthirtytwo bodilysignsofagreatman,signswhich,ifamanhas,hewillbecomeoneoftwothings,andnoother. Ifhedwellsathomehewillbecomeasovereignoftheworld,arighteousking,bearingruleeventothe shoresofthefourgreatoceans,aconqueror,theprotectorofhispeople,possessorofthesevenroyal treasures.AndthesearetheseventreasuresthathehastheWheel,theElephant,theHorse,theGem, the Woman, the Treasurer, and the Adviser as a seventh. And he has more than a thousand sons, heroes,mightyinframe,beatingdownthearmiesofthefoe.Andhedwellsincompleteascendancy overthewideearthfromseatosea,rulingitinrighteousnesswithouttheneedofbatonorofsword.But if he go forth from the household life into the house less state, then he will become a Buddha who removestheveilfromtheeyesoftheworld.NowI,Ambattha,amagiverofthemysticversesyouhave receivedthemfromme.' 6. ' Very good Sir, said Ambattha in reply and rising from his seat and paying reverence to Pokkharasadi, he mounted a chariot drawn by mares, and proceeded, with a retinue of young Brahmans,totheIkkhanankalaWood.Andwhenhehadgoneoninthechariotasfarastheroadwas practicableforvehicles,hegotdown,andwenton,intothepark,onfoot. 7.Nowatthattimeanumberofthebrethrenwerewalkingupanddownintheopenair.AndAmbattha wentuptothemandsaid:'wheremaytheVenerableGotamabelodgingnow?Wehavecomehitherto calluponhim.' 8.Thenthebrethrenthought:ThisyoungBrahmanAmbatthaisofdistinguishedfamily,andapupilof thedistinguishedBrahmanPokkharasadi.TheBlessedOnewillnotfinditdifficulttoholdconversation withsuch.'AndtheysaidtoAmbattha:'ThereGotamaislodging,wherethedoorisshut,goquietlyup andentertheporchgently,andgiveacough,andknockonthecrossbar.TheBlessedOnewillopen thedoorforyou.' 9.ThenAmbatthadidso.AndtheBlessedOneopenedthedoor,andAmbatthaenteredin.Andthe other young Brahmans also went in and they exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took their seats. But Ambattha, walking about, said somethingorotherofacivilkindinanoffhandway,fidgettingaboutthewhile,orstandingup,tothe BlessedOnesittingthere.
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10.AndtheBlessedOnesaidtohim'Isthattheway,Ambattha,thatyouwouldholdconversewith agedteachers,andteachersofyourteacherswellstrickeninyears,asyounowdo,movingaboutthe whileorstanding,withmethusseated?' 11.`Certainlynot,Gotama.Itispropertospeak,withaBrahmanasonegoesalongonlywhenthe BrahmanhimselfiswalkingandstandingtoaBrahmanwhostands,andseatedtoaBrahmanwhohas takenhisseat,orrecliningtoaBrahmanwhoreclines.Butwithshavelings,shamfriars,menialblack fellows,theoffscouringofourkinsman'sheelswiththemIwouldtalkasInowdotoyou.' 'Butyoumusthavebeenwantingsomething,Ambattha,whenyoucomehere.Turnyourthoughts rathertotheobjectyouhadinviewwhenyoucame.ThisyoungBrahmanAmbatthaisillbred,though heprideshimselfonhisculturewhatcanthiscomefromexceptfromwantoftraining?' 12.ThenAmbatthawasdispleasedandangrywiththeBlessedOneatbeingcalledrudeandatthe thought that the Blessed One was vexed with him, he said, scoffing, jeering, and sneering at the BlessedOne:'RoughisthisSakyabreedofyours,Gotama,andrude,touchyisthisSakyabreedof yoursandviolent.Menials,meremenials,theyneithervenerate,norvalue,noresteem,norgivegiftsto, nor pay honour to Brahmans. That, Gotama, is neither fitting, nor is it seemly.' Thus did the young BrahmanAmbatthaforthefirsttimechargetheSakyaswithbeingmenials. 13.`Butinwhatthen,Ambattha,havetheSakyasgivenyouoffence?' Once,Gotama,IhadtogotoKapilvastuonsomebusinessorotherofPokkharasadi's,andwentinto theSakyas'CongressHall.NowatthattimetherewereanumberofSakyas,oldandyoung,seatedin thehallongrandseats,makingmerryandjokingtogether,nudgingoneanotherwiththeirfingersand foratruth,methinks,itwasImyselfthatwasthesubjectoftheirjokesandnotoneofthemevenoffered measeat.That,Gotama,isneitherfitting,norisitseemly,thattheSakyas,menials,astheyare,mere menials,shouldneithervenerate,norvalue,noresteem,norgivegiftsto,norpayhonourtoBrahmams." ThusdidtheyoungBrahmanAmbatthaforthesecondtimechargetheSakyaswithbeingmenials. 14.'WhyaquailAmbattha,littlehenbirdtoughshebe,cansaywhatshelikesinherownnest.And theretheSakyasareattheirownhome,inKapilvastu.Itisnotfittingforyoutotakeoffenceatsotrifling athing.' 15.`Therearethesefourgrades,Gotama,thenobles,theBrahmans,thetradesfolk,andthework people. And of these four, threethe nobles, the trades folk, and workpeopleare, verily, but attendantsontheBrahmans.So,Gotama,thatisneitherfittingnorisitseemly,thattheSakyas,menials as they are, mere menials should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honourtotheBrahmans.' 1*ThusdidtheyoungBrahmanAmbatthaforthethirdtimechargedthesakyeswithbeingmenials. 16.ThentheBlessedOnethoughtthus:'ThisAmbatthaisverysetonhumblingtheSakyaswithhis chargeofservileorigin.WhatifIweretoaskhimastohisownlineage.'Andhesaidtohim: Àndwhatfamilydoyouthen,Ambattha,belongto?''Yes,butifoneweretofollowupyourancient name and lineage, Ambattha, on the father's and the mother's side, it would appear that the Sakyas wereonceyourmasters,andthatyouaretheoffspringofoneoftheirslavegirls.ButtheSakyastrace theirlinebacktoOkkakathekings.' ' Long ago, Ambattha, King Okkaka, wanting to divert the succession in favour of the son of his favouritequeen,banishedhiselderchildrenOkkamukha,Karanda,Hatthinika,andSinipurafrom the land.AndbeingthusbanishedtheytookuptheirdwellingontheslopesoftheHimalaya,ontheborders of a lake where a mighty oak tree grew. And through fear of injuring the purity of their line they intermarriedwiththeirsisters. NowOkkakathekingaskedtheministersathiscourt:"Where,Sirs,arethechildrennow?" 'Thereisaspot,Sire,ontheslopesoftheHimalaya,onthebordersofalake,wheretheregrowsa mightyoak(sako). There do they dwell. And lest they should injure the purity of their line they have marriedtheirown(sakahi)sisters.' 'ThendidOkkakathekingburstforthinadmiration:"Heartsofoak(sakya)arethoseyoungfellows! Rightwelltheyholdtheirown(paramasakya)!"
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`That is the reason, Ambattha, why they are known as Sakyas. Now Okkaka had slave girl called Disa.Shegavebirthtoablackbaby.Andnosoonerwasitbornthanthelittleblackthingsaid,"Wash me,mother.Batheme,mother.Setmefree,motherofthisdirt.SoshallIbeofusetoyou." Now,justasnow,Ambattha,peoplecalldevils,"devils",sothentheycalleddevils."blackfellows" (kanhe).Andtheysaid,"Thisfellowspokeassoonashewasborn.'Tisablackthing(Kanha)thatis born,adevilhasbeenborn!"Andthatistheorigin,Ambattha,oftheKanhayanas.Hewastheancestor oftheKanhayanas.Andthusisit,Ambattha,thatifoneweretofollowupyourancientnameandlineae, onthefather'sandonthemother'sside,itwouldappearthattheSakyaswereonceyourmasters,and thatyouaretheoffspringofoneoftheirslavegirls.' 17.WhenhehadthusspokentheyoungBrahmanssaidtotheBlessedOne:'LetnottheVenerable Gotama,humbleAmbatthatoosternlywiththisreproachofbeingdescendedfromaslavegirl.Heis wellborn,Gotama,andofgoodfamilyheisversedinthesacredhymns,anablereciter,alearnedman. AndheisabletogiveanswertotheVenerableGotamainthesematters. 18.ThentheBlessedOnesaidtothem:Quiteso.Ifyouthoughtotherwise,thenitwouldbeforyouto carryonourdiscussionfurther.Butasyouthinkso,letAmbatthahimselfspeak.' 19.'Wedonotthinksoandwewillholdourpeace.Ambatthaisabletogiveanswertothevenerable Gotamainthesematters.' 20. Then the Blessed One said to Ambattha the Brahman: `Then this further question arises, Ambattha,averyreasonableonewhicheventhoughunwillingly,youshouldanswer.Ifyoudonotgive a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in piecesonthespot.Whathaveyouheard,whenBrahmansoldandwellstrickeninyears,teachersof yoursortheirteachers,weretalkingtogether,astowhencetheKanhayanasdrawtheirorigin,andwho theancestorwastowhomtheytracethemselvesback?' And when he had thus spoken Ambattha remained silent. And the Blessed One asked the same questionagain.AndstillAmbattharemainedsilent.ThentheBlessedOnesaidtohim:'Youhadbetter answer,now,Ambattha.Thisisnotimeforyoutoholdyourpeace.Forwhosoever,Ambattha,doesnot, evenuptothethirdtimeofasking,answerareasonablequestionputbyaTathagata(byonewhohas wonthetruth),hisheadsplitsintopiecesonthespot.' 21.NowatthattimethespiritwhobearsthethunderboltstoodoveraboveAmbatthaintheskywitha mightymassofiron,allfiery,dazzling,andaglow,withtheintention,ifhedidnotanswer,thereandthen tosplithisheadinpieces.AndtheBlessedOneperceivedthespiritbearingthethunderbolt,andsodid AmbatthatheBrahman.AndAmbatthaonbecomingawareofit,terrified,startled,andagitated,seeking safetyandprotectionandhelpfromtheBlessedOne,croucheddownbesideshiminawe,andsaid: 'WhatwasittheBlessedOnesaid?Sayitonceagain!' `Whatdoyouthink.Ambattha?Whathaveyouheard,whenBrahmansoldandwellstrickeninyears, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin,andwhotheancestorwastowhomtheytracethemselvesback?' `Just so, Gotama, did I hear, even as the Venerable Gotama hath said. That is the origin of the Kanhayana,andthattheancestortowhomtheytracethemselvesback.' 22.AndwhenhehadthusspokentheyoungBrahmansfellintotumult,anduproar,andturmoil:and said:`Lowborntheysay,isAmbatthatheBrahman:hisfamily,theysayisnotofgoodstanding:they sayheisdescendedfromaslavegirl:andtheSakyaswerehismasters.Wedidnotsupposethatthe SamanaGotamawhosewordsarerighteousnessitself,wasnotamantobetrusted!' 23.AndtheBlessedOnethought:'TheygotoofartheseBrahmansintheirdepreciationofAmbattha astheoffspringofaslavegirl.Letmesethimfreefromtheirreproach.Andhesaidtothem:Benottoo severe in disparaging Ambattha the Brahman on the ground of his descent. That Kanha became a mightyseer.HewentintotheDekkantherehelearntmysticverses,andreturningtoOkkakatheking, hedemandedhisdaughterMaddarupiinmarriage,Tohimthekinginanswersaid:"Whoforsoothis this fellow who son of my slave girl as he is asks for my daughter in marriage :" and angry and displeased,hefittedanarrowtohisbow.Butneithercouldheletthearrowflynorcouldhetakeitoffthe
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stringagain. ThentheministersandcourtierswenttoKanhatheseer,andsaid:"etthekinggosafe,Sir,letthe kinggosafe." "Thekingshallsuffernoharm.Butshouldheshootthearrowdownwards,thenwouldtheearthdryup asfarashisrealmextends.""Lettheking,Sir,gosafe,andthecountrytoo.""Thekingshallsufferno harm,norhisland.Butshouldheshootthearrowupwards,thegodwouldnotrainforsevenyearsasfar ashisrealmextends." "Lettheking,Sir,gosafe,andthecountrytoo.""Thekingshallsuffernoharmnorhisland.Butshould heshootthearrowupwards,thegodwouldnotrainforsevenyearsasfarashisrealmextends." "Lettheking,Sir,gosafe,andthecountrytoo:andletthegodrain." "The king shall suffer no harm, nor the land either, and the god shall rain. But let the king aim the arrowathiseldestson.Theprinceshallsuffernoharm,notahairofhimshallbetouched." 'Then,OBrahmans,theministerstoldthistoOkkaka,andsaid:"Letthekingaimathiseldestson.He willsufferneitherharmnorterror."Andthekingdidso,andnoharmwasdone.Buttheking,terrifiedat thelessongivenhim,gavethemanhisdaughterMaddarupiaswife.Youshouldnot,0Brahmans,be too severe to disparage Ambattha in the matter of his slavegirl ancestry. That Kanha was a mighty seer.' 24.ThentheBlessedOnesaidtoAmbattha:'Whatthinkyou,Ambattha?SupposeayoungKshatriya shouldhaveconnectionwithaBrahmanmaiden,andfromtheirintercourseasonshouldbeborn.Now wouldthesonthuscometotheBrahmanmaidenthroughtheKshatriyayouthreceiveaseatandwater (astokenofrespect)fromtheBrahmans?`Yes,hewould.Gotama.' `ButwouldtheBrahmansallowhimtopartakeofthefeastofferedtothedead.orofthefoodboiledin milk.oroftheofferingstothegods.oroffoodsentasapresent?'`Yes.theywouldGotama.' `ButwouldtheBrahmansteachhimtheirversesornot?'TheywouldGotama.''Butwouldhebeshut offornotfromtheirwomen?''Hewouldnotbeshutoff.' `ButwouldtheKshatriyasallowhimtoreceivetheconsecrationceremonyofaKshatriya?''Certainly notGotama.' Because he is not of pure descent on the mother's side.' 25. 'Then what think you Ambattha? SupposeaBrahmanyouthshouldhaveconnectionwithaKshatriyamaiden,andfromtheirintercourse asonshouldbeborn.NowwouldthesoncometotheKshatriyamaidenthroughtheBrahmanyouth receiveaseatandwater(astokenofrespect)fromtheBrahmans?''Yes,hewould,Gotama.' 'ButwouldtheBrahmansallowhimtopartakeofthefeastofferedtothedead,oroffoodboiledin milk,orofanofferingtothegods,oroffoodsentasapresent?''Yes,theywould,Gotama.' 'ButwouldtheBrahmansteachhimtheirversesornot?''Theywould,Gotama.' 'ButwouldtheKshatriyasallowhimtoreceivetheconsecrationceremonyofaKshatriya.'`Certainly not,Gotama.''Whynotthat?' 'Becauseheisnotofpuredescentonthefather'sside.'26.'Then,Ambattha,whetheronecompares womenwithwomen,ormenwithmen,theKshatriyasarehigherandtheBrahmansinferior. 'Andwhatthinkyou,Ambattha?SupposetheBrahmans,forsomeoffenceorother,weretooutlawa Brahmanbyshavinghimandpouringashesoverhishead,weretobanishhimfromthelandfromthe township.WouldhebeofferedaseatorwateramongtheBrahmans?''Certainlynot,Gotama.' 'OrwouldtheBrahmansallowhimtopartakeofthefoodofferedtothedead,orofthefoodboiledin milk,oroftheofferingstothegods,oroffoodsentasapresent?''Certainlynot,Gotama.' 'OrwouldtheBrahmansteachhimtheirversesornot?'`Certainlynot,Gotama.' Àndwouldhebeshutoff,ornot,fromtheirwomen?''Hewouldbeshutoff.' 27.`Butwhatthinkyou,Ambattha?IftheKshatriyashadinthesamewayoutlawedaKshatriyaand banishedhimfromthelandorthetownship,wouldhe,amongtheBrahmans,beofferedwateranda seat?'`Yes,hewould,Gotama.' 'Andwouldhebeallowedtopartakeofthefoodofferedtothedead,orofthefoodboiledinmilk,orof theofferingstothegods.oroffoodsentasapresent?'
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`Hewould,Gotama.' ÀndwouldtheBrahmansteachhimtheirverses?''Theywould,Gotama? Àndwouldhebeshutoff,ornotfromtheirwomen?''Hewouldnot,Gotama.' `Butthereby,Ambattha,theKshatriyawouldhavefallenintothedeepestdegradation,shavenasto his head, cut dead with the ashbasket, banished from land and townships. So that, even when a Kshatriyahasfallenintothedeepestdegradation,stillitholdsgoodthattheKshatriyasarehigher,and theBrahmansinferior. 28.'MoreoveritwasoneoftheBrahmagods,Sanamkumara,whoutteredthisstanza.' "TheKshatriyaisthebestofthoseamongthisfolkwhoputtheirtrustinlineage. Buthewhoisperfectinwisdomandrighteousness,heisthebestamonggodsandmen." `Nowthisstana,Ambattha,waswellsungandnotillsungbytheBrahmaSanamkumarawellsaid andnotillsaidfullofmeaningandnotvoidthereof.AndItooapproveit,Ìalso'Ambatthasays: "TheKshatriyaisthebestofthoseamongthisfolkwhoputtheirtrustinlineage, Buthewhoisperfectinwisdomandrighteousness,heisthebestamonggodsandmen." HEREENDSTHEFIRSTPORTIONFORRECITATION 1.`ButwhatGotamaistherighteousnessandwhatthewisdomspokenofinthatverse?' Ìn the supreme perfection in wisdom and righteousness, Ambattha. there is no reference to the questioneitherofbirth,oroflineage,orofthepridewhichsays:"YouareheldasworthyasI",or"You arenotheldasworthyasI".Itiswherethetalkisofmarrying,orgivinginmarriage,thatreferenceis made to such things as that. Forwhosoever, Ambattha, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage. They are far from the best wisdom and righteousness. It is only byhaving got rid of all suchbondagethat one can realise for himselfthatsupremeperfectioninwisdomandinconduct. 2.`ButwhatGotamaisthatconduct,andwhatthatwisdom?'[Herefollow,under'Morality'(Sila)] Theintroductoryparagraphs(4042ofthe'Samanaphala'pp.62.63ofthetext)ontheappearanceof aBuddha,hispreachingtheconversionofahearer,andhisrenunciationoftheworld:thencome, 1.TheSilasabovepp.412(827)ofthetext.Onlytherefraindiffers.Itrunshere,attheendofeach clause,throughthewholeofthisrepeatedpassage:`Thisisreckonedinhimasmorality.'Thenunder 'Conduct'(Karuna). 2.Theparagraphon`Confidence,'above,p.69ofthetext63.Therefrainfromhereonwards.Thisis reckonedtohimasconduct. 3.Theparagraphon`Guardedisthedoorofthesenses'above.p.70ofthetext,64. 4.Theparagraphon`Mindfulandselfpossessed,'above,p.70ofthetext65. 5.Theparagraphon`Content,'above.p.71ofthetext,66. 6.Theparagraphon`Solitude,'above,p.71ofthetext,67. 7.Theparagraphsonthe'FiveHindrances,'abovepp,712ofthetext,6874. 8.Theparagraphsonthe`FourRaptContemplations'above,7376,pp.7582.Therefrainattheend ofeachofthem('higherandbetterthanthelast')ishereofcourse,tobereadnotashigherfruitofthe lifeofarecluse,butashigherconduct. UNDERWISDOM(VIGGA) 9.TheParagraphsonÌnsightarisingfromKnowledge'(Nanadassanam),above,p.76ofthetext,83, 84.Therefrainfromhereonwardsis:`Thisisreckonedinhimaswisdom,anditishigherandsweeter thanthelast.' 10.Theparagraphsonthe'MentalImage,'above,p.77ofthetext85,86. 11.Theparagraphson`MysticGifts'(lddhi),above,p.77ofthetext,87,88. 12.Theparagrphsonthe'HeavenlyEar'(Dibbasota),abovep.79ofthetext,89,90. 13.Theparagraphson'Knowledgeoftheheartsofothers'(Katopariyananam)abovep.79ofthe text91,92.
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14.Theparagraphson`Memoryofone'sownpreviousbirths'(Pubbenivasaanussatinama)above, p.81ofthetext,93,94. 15.Theparagraphonthe`DivineEye'(Dibbakakkhu),above,p.82ofthetext,95,96. 16.Theparagraphsonthe`DestructionoftheDeadlyFloods'(AsavanamKhayananam),above,p. 83ofthetext.97,98. 'Suchaman,Ambattha,issaidtobeperfectinwisdom,perfectinconduct,perfectinwisdomand conduct.Andthereisnootherperfectioninwisdomandconducthigherandsweeterthanthis.' 3.`Now,Ambattha,tothissupremeperfectioninwisdomandgoodnessthereareFourLeakages.And whatarethefour? Ìn case, Ambattha any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, with his yoke on his shoulder (to carry firesticks, a waterpot, needles,andtherestofamendicantfriar'soutfit),shouldplungeintothedepthsoftheforest,vowingto himself:"Iwillhenceforthbeoneofthosewholiveonlyonfruitsthathavefallenofthemselves"then, verily, he turns that out worthy only to be a servant unto him that hath attained to wisdom and rightsouness.' Àndagain,AmbatthaincaseanyrecluseorBrahman,withouthavingthoroughlyattaineduntothis supremeperfectioninwisdomandconduct,andwithouthavingattainedtolivingonlyonfruitsfallenof themselves,takinga hoeandabasketwithhim,shouldplungeintothedepthsoftheforest,vowingto himself:"Iwillhenceforthbeoneofthosewholiveonlyonbulbsandrootsoffruits."Then,verilyhe turnsoutworthyonlytobeaservantuntohimwhohathattainedtowisdomandrighteousness.' Ànd again Ambattha in case any recluse or Brahman without having thoroughly attained unto this supremeperfectioninwisdomandconduct,andwithouthavingattainedtolivingonlyonfruitsfallenof themselves,andwithouthavingattainedtolivingonlyonbulbsandrootsandfruits,shouldbuildhimself afireshrineneartheboundariesofsomevillageorsometownandtheredwellservingthefiregod,then verilyheturnsoutworthyonlytobeaservantuntohimthathathattainedtowisdomandrighteousness.' ÀndagainAmbatthaincase any recluse or Brahman without having thoroughly attained unto this supremeperfectioninwisdomandconduct,andwithouthavingattainedtolivingonlyonfruitsfallenof themselves,andwithouthavingattainedtolivingonlyonbulbsandrootsandfruits,andwithouthaving attainedtoservingthefiregod,shouldbuildhimselfafounderedalmshouseatacrossingwherefour highroadsmeet,anddwell'there,sayingtohimself:"Whosoever, whether recluse or Brahman shall passhere,fromeitherofthesefourdirections,himwillIentertainaccordingtomyabilityandaccording to my powerthen, verily, he turns out worthy only to be a servant unto him who hath attained to wisdomandrighteousness.' `ThesearetheFourLeakage,Ambattha,tosupremeperfectioninrighteousnessandconduct.' 4.`Nowwhatthinkyou,Ambattha?Haveyou,asoneofaclassofpupilsunderthesameteacher, beeninstructedinthissupremeperfectionofwisdomandconduct?' Notthat,Gotama. How little is it that I can profess to have learnt!How supreme this perfection of wisdomandconduct!Farisitfrommetohavebeentrainedtherein? 'Then what think you, Ambattha? Although you have not thoroughly attained unto this supreme perfectionofwisdomandgoodness,haveyoubeentrainedtotaketheyokeuponyourshoulders.and plungeintothedepthsoftheforestasonewhowouldfainobservethevowoflivingonlyonfruitsfallen ofthemselves?'`Noteventhat,Gotama'. `Then what think you Ambattha? Althougn you have not attained unto this supreme perfection of wisdomandgoodness,norhaveattainedtolivingonfruitsfallenofthemselves,haveyoubeentrained totakehoeandbasket,andplungeintothedepthsoftheforestasonewhowouldfainobservethevow oflivingonlyonbulbsandrootsandfruits?''Noteventhat,Gotama' `Then what think you, Ambattha? Althougn you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attainedtolivingonbulbsandrootsandfruits,haveyoubeentaughttobuildyourselfafireshrineon thebordersofsomevillageorsometown.anddwellthereasonewhowouldfainservethefiregod?'
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'Noteventhat,Gotama.' ' Then what think you, Ambattha ? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attainedtolivingonbulbsandrootsandfruits,andhavenotattainedtoservingthefiregod,haveyou beentaughttobuildyourselfafourdooredalmshouseataspotwherefourhighroadscross,anddwell thereasonewhowouldfainobservethevowtoentertainwhosoevermightpassthatway,fromanyof thefourdirections,accordingtoyourabilityandaccordingtoyourpower?''Noteventhat,Gotama.' 5. ' So then you, Ambattha, as a pupil, have fallen short of due training, not only in the supreme wisdom and conduct, but even in any one of the Four Leakages by which the complete attainment thereofisdebarred.Andyourteachertoo,theBrahmanPokkharasadi,hastoldyouthissaying:"Who aretheseshavelings,shamfriars,menialblackfellows,theoffscouringofourkinsman'sheels,thatthey shouldclaimconversewithBrahmansversedinthethreefoldVedicLore!"hehimselfnothavingeven fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Ambattha,howdeeplyyourteachertheBrahmanPokkharasadihashereindoneyouwrong.' 6.'AndtheBrhmanPokkharasadiAmbattha,isintheenjoymentofagrantfromPasenadi,thekingof Kosala. But the king does not allow him to come into his presence. When he consults with him he speakstohimonlyfrombehindacurtain.Howisit,Ambattha,thattheveryKing,fromwhomheaccepts thispureandlawfulmaintenance,KingPasendadiofKosala,doesnotadmithimtohispresence?See, Ambattha,howdeeplyyourteachertheBrahmanPokkharasadi,hashereindoneyouwrong.' 7.`Nowwhatthinkyou,Ambattha?Supposeaking,eitherseatedontheneckofhiselephantoron thebackofhishorse,orstandingonthefootrugofhischariot,shoulddiscusssomeresolutionofstate withhischiefsorprinces,andsupposeasheleftthespotandsteppedononeside,aworkman(Sudra) ortheslaveofaworkmanshouldcomeupand.standingthere,shoulddiscussthematter,saying:"Thus and thus said Pasendadi the King." Although he should speak as the king might have spoken, or discussasthekingmighthavedone,wouldhetherebybetheking,orevenasoneofhisofficers?' 'Certainlynot,Gotama.' 8.`Butjustso,Ambattha,thoseancientpoets(Rishis)oftheBrahmans,theauthorsoftheverses,the utterersoftheverseswhoseancientformofwordssochanted,uttered,orcomposedtheBrahmansof todaychantoveragainandrehearse,intoningorrecitingexactlyashasbeenintonedorrecitedto wit,Atthaka,Vamaka,Vamadeva,Yamataggi,Angirasa,Bharadvaja,Vasettha,Vessamitta,Kassapa, andBhaguthough you can say : ' I as a pupil know by heart their verses `that you should on that accountbyaRishi,orhaveattainedtothestateofaRishisuchaconditionofthingshasnoexistence! ' 9.`Nowwhatthinkyou,Ambattha?WhathaveyouheardwhenBrahmans.oldandwellstrickenin years,teachersofyoursoftheirteachers,weretalkingtogetherdidthoseancientRishiswhoseverses yousochantoverandrepeat,paradeaboutwellgroomed,perfumed,trimmedastotheirhairandbeard adornedwithgarlandsandgems,cladinwhitegarments,inthefullpossessionandenjoymentofthe fivepleasuresofsense,asyouandyourteachertoo,donow?''Notthat,Gotama.' 'Ordidtheylive,astheirfood,onboiledriceofthebestsorts,fromwhichalltheblackspeckshad beensoughtoutandremoved,andflavouredwithsaucesandcurriesofvariouskindasyou,andyour teachertoo,donow?'`Notthat,Gotama.' Orweretheywaiteduponbywomenwithfringesandfurbelowsroundtheirloins,asyou,andyour teachertoo,donow? Òrdidtheygoaboutdrivingchariots,drawnbymareswithplaitedmanesandtails,usinglongwands andgoadsthewhile,asyouandyourteachertoo,donow?''NotthatGotama." Òrdidtheyhavethemselvesguardedinfortifiedtowns,withmoatsdugoutroundthemandcrossbars letdownbeforethegates,bymengirtwithlongswords,asyou,andyourteachertoo,donow?'Not thatGotama.' 10.`Sothen,Ambattha,neitherareyouaRishi,noryourteacher,nordoyouliveundertheconditions underwhichtheRishislived.Butwhatsoeveritmaybe,Ambattha,concerningwhichyouareindoubtor
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perplexityaboutme,askmeastothat,Iwillmakeitclearbyexplanation.' 11.. Then the Blessed One went forth from his chamber, and began to walk up and down that Ambatthadidthesame.Andashethuswalkedupanddown,followingtheBlessedOne,hetookstock ofthethirtytwosignsofagreatman,whethertheyappearedonthebodyoftheBlessedOneornot. Andheperceivedthemallsaveonlytwo.Withrespecttothosetwotheconcealedmemberandthe extentoftonguehewasindoubtandperplexity,notsatisfiednotsure. 12.AndtheBlessedOneknewthathewassoindoubt.AndhesoarrangedmattersbyhisWondrous GiftthatAmbatthatheBrahmansawhowthatpartoftheBlessedOnethatoughttobehiddenbyclothes wasenclosedinasheath.AndtheBlessedOnesobentroundhistonguethathetouchedandstroked both his ears, touched and stroked both his nostrils, and the whole circumstance of his forehead he coveredwithhistongue. And Ambattha, the young Brahman, thought: `The SamanaGotama is endowed with the thirtytwo signsofagreatman,withthemall,notonlywithsomeofthem.'AndhesaidtotheBlessedOne:'And now,Gotama,wewouldfaindepart.Wearebusyandhavemuchtodo.' `DoAmbattha,whatseemedtoyoufit.' AndAmbatthamountedhischariotdrawnbymares,anddepartedthence. 13.NowatthattimetheBrahmanPokkharasadihadgoneforthfromUkkatthawithagreatretinueof Brahmans,andwasseatedinhisownpleasancewaitingthereforAmbattha.AndAmbatthacameonto thepleasance.Andwhenhehadcomeinhischariotasfarasthepathwaspracticableforchariots,he descendedfromit,andcameonfoottowherePokkharasadiwas,andsalutedhim,andlookhisseat respectfullyononeside.Andwhenhewassoseated,Pokkharasadisaidtohim. 14.`Well.Ambattha!DidyouseetheBlessedOne?''Yes,Sir,wesawhim.' `Well! is the Venerable Gotama so as the reputation about him I told you of declares, and not otherwise.Ishesuchaone,orishenot?' `He is so, Sir, as his reputation declares, and not otherwise. Such is he, not different. And he is endowedwiththethirtytwosignsofagreatman,withallofthem,notonlywithsome.''Anddidyou haveanytalk,Ambattha,withtheSamanaGotama?''Yes,Sir,Ihad.''Andhowdidthetalkgo?' ThenAmbatthatoldtheBrahmanPokkharasadiallthetalkthathehadwiththeBlessedOne. 15.Whenhehadthusspoken,Pokkharasadisaidtohim:Òh,youwiseacre!Oh!youdullard!Oh!you expert,forsooth,inourthreefoldVedicLore!Aman,theysay,whoshouldcarryouthisbusinessthus, must,onthedissolutionofthebody,afterdeath,berebornintosomedismalstateofmiseryandwoe. Whatcouldtheverypointsyoupressedinyourinsolentwordsleadupto,ifnottotheverydisclosures the venerable Gotama made? What a wiseacre, what a dullard : what an expert, forsooth, in our threefoldVediclore!'Andangryanddispleased,hestruckoutwithhisfoot,androlledAmbatthaover. Andhewanted,thereandthen,himselftogoandcallontheBlessedOne. 1.ButtheBrahmanastherespakethustoPokkharasadi:Ìtismuchtoolate.Sir,todaytogotocallon theSamanaGotama.ThevenerablePokkharasadicandosotomorrow. SoPokkharasadihadsweetfood,bothhardandsoft,madereadyathisownhouse,andtakenon wagons,bythelightofblazingtorches,outtoUkkattha.AndhehimselfwentontotheIkkhanankala Wood,drivinginhischariotasfarastheroadwaspracticableforvehiclesandthengoingonfoot,to where the Blessed One was. And when he had exchanged with the Blessed One the greetings and complimentsofpolitenessandcourtesy,hetookhisseatononeside,andsaidtotheBlessedOne: 17.'HasourpupilGotamatheyoungBrahmanAmbattha,beenhere?'`Yes.Brahman,hehas.' Ànddidyou,Gotama,haveanytalkwithhim?'Yes.Brahman,Ihad.' Àndonwhatwisewasthetalkthatyouhadwithhim?'18.ThentheBlessedOnetoldtheBrahman Pokkharasadiallthetalkthathadtakenplace.AndwhenhehadthusspokenPokkharasadisaidtothe BlessedOne: `Heisyoungandfoolish,Gotama,thatyoungBrahmanAmbattha.Forgivehim.Gotama'' `Let him be quite happy, Brahman, that young Brahman Ambattha' 19. And the Brahman Pokkharasaditookstock,onthebodyoftheBlessedOne,ofthethirtytwomarksofaGreatBeing.And
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he saw them all plainly, save only two. As to two of them the sheath concealed member and the extensive tongue he was still in doubt and undecided. But the Blessed One showed them to Pokkharasadi,evenashehadshownthemtoAmbattha.AndPokkharasadiperceivedthattheBlessed OnewasendowedwiththethirtytwomarksofaGreatBeing,withallofthem,notonlywithsome.And hesaidtotheBlessedOne:`MaythevenerableGotamagrantmethefavouroftakinghistomorrow's mealwithmeandalsothemembersoftheOrderwithhim'AndtheBlessedOneaccepted,bysilence, hisrequest. 20.ThentheBrahmanPokkharasadiseeingthattheBlessedOnehadaccepted,had(onthemorrow) thetimeannouncedtohim:Ìtistime.OhGotama,themealisready.'AndtheBlessedOnewhohad dressedintheearlymorning,putonhisouterrobe,andtakinghisbowlwithhim,wentwiththebrethren toPokkharasadi'shouse,andsatdownontheseatpreparedforhim.AndPokkharasaditheBrahman. satisfiedtheBlessedOne,withhisownhandwithsweetfood,bothhardandsoft,untilherefusedany more,andtheyoungBrahmansthemembersoftheOrder.AndwhentheBlessedOnehadfinishedhis meal,andcleansedthebowlandhishands,Pokkharasaditookalowseat,andsatdownbesidehim. 21.ThentohimthusseatedtheBlessedOnediscoursedindueorderthatistosayhespoketohim ofgenerosity,ofrightconduct,ofheaven,ofthedanger,thevanity,andthedefilementoflusts,ofthe advantages of renunciation. And when the Blessed One saw that Pokkharasadi the Brahman, had become prepared, softened, unprejudiced, upraised, and believing in heart, then he proclaimed the doctrinetheBuddhasalonehavewonthatistosay,thedoctrineofsorrow,ofitsorigin,ofitscessation, andofthePath.Andjustasacleanclothfromwhichallstainhasbeenwashedawaywillreadilytake the dye, just even so did Pokkharasadi the Brahman, obtain, even while sitting there, the pure and spotless Eye for the Truth, and he knew: `Whatsoever has a beginning in that is inherent also the necessityofdissolution.' 22.AndthentheBrahmanPokkarasadiasonewhohadseentheTruth,hadmasteredit,understood it, dived deep down into it, who had passed beyond doubt and put away perplexity and gained full confidence, who had become dependent on no other man for his knowledge of the teaching of the Master,addressedtheBlessedOneandsaid: `MostexcellentOhGotama(arethewordsofthymouth),mostexcellent!Justasifamanweretoset upthatwhichhasbeenthrowndown,orweretorevealthatwhichhasbeenhiddenaway,orwereto pointouttherightroadtohimwhohasgoneastray,orweretobringalightintothedarknesssothat thosewhohadeyescouldseeexternalforms,justevenso,Lord,hasthetruthbeenmadeknownto me,inmanyafigure,bythevenerableGotama.AndI,OhGotama,withmysons,andmywife,andmy people,andmycompanions,betakemyselftothevenerableGotamaasmyguide,tothetruth,andto theOrder.MaythevenerableGotamaacceptmeasadisciple,asonewhofromthisdayforth,aslong aslifeendures, has taken him as his guide. And just as the venerable Gotama visits the families of others,hisdisciplesatUkkatha,solethimvisitmine.Whosoevertheremaybethere,ofBrahmansor theirwives,whoshallpayreverencetothevenerableGotamaorstandupinhispresence,orofferhima seatorwater,ortakedelightinhim,tohimthatwillbeforlong,acauseofwealandbliss.' 'Itiswell,Brahman,whatyousay.'HereendstheAmbatthaSutta. VI InthematterofhisoppositiontoCaste,Buddhapractisedwhathepreached.HedidwhattheAryan Society refused to do. In the Aryan Society the Shudra or low caste man could never become a Brahman.ButBuddhanotonlypreachedagainstcastebutadmittedtheShudraandthelowcastetothe rankofaBhikkuwhoheldthesamerankinBuddhismastheBrahmandidinBrahmanism.AsRhys Davispointsout:(Quotationnotgiven) In the first place, as regards his own Order, over which alone he had complete control, he ignores completelyandabsolutelyalladvantagesordisadvantagesarisingfrombirth,occupation,andsocial status, and sweeping away all barriers and disabilities arising from the arbitrary rules of mere ceremonialorsocialimpurity. OneofthemostdistinguishedmembersofhisOrder,theveryoneofthemwhowasreferredtoasthe
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chief authority after Gotama himself, on the rules of the Order, was Upali, who had formerly been a barber.oneofthedespisedoccupations.SoSunita,oneofthebrethrenwhoseversesarechosenfor insertionintheTheraGatha,wasaPukkusa. one of the low tribes. Sati, the profounder of a deadly heresy, was of the sons of the fisherfolk, afterwards a low caste, and even then an occupation, on accountofitscruelty,particularlyabhorred.Nandawasacowherd.ThetwoPanthakaswerebornoutof wedlock,toagirlofgoodfamilythroughintercourewithaslave(sothatbytherulelaiddowninManu 31. they were actually outcasts). Kapa was the daughter of a deerstalker,Punna and Punnika had been slave girls. Sumangalamata was daughter and wife to workers in rushes, and Subha was the daughterofasmith.Moreinstancescoulddoubtlessbequotedandotherswillbecomeknownwhen moretextsarepublished. It does not show much historical insight to sneer at the numbers as small, and to suggest that the supposed enlightenment or liberality was mere pretence. The facts speak for themselves and the percentage of lowborn members of the Order was probably in fair proportion to the percentage of personsbelongingtothedespisedjatisandsippasascomparedwiththerestofthepopulation.Thusof the Theris mentioned in the Theri Gatha we know the social position of sixty, of whom five are mentionedabovethatis,81/2percentofthewholenumberwerebaseborn.Itismostlikelythatthisis justabouttheproportionwhichpersonsinsimilarsocialrankboretotherestofthepopulation. JustasBuddhalevelledupthepositionoftheShudrasandthelowcastemenbyadmittingthemto thehighestranknamelythatofBhikkus,healsolevelledupthepositionofwomen.IntheAryanSociety women were placed on the same position as the Shudras and in all Aryan literature women and Shudrasarespokenoftogetheraspersonsbelongingtothesamestatus.Bothofthemweredeniedthe righttotakeSanyasasSanyaswastheonlywayopentosalvation.WomenandShudraswerebeyond salvation.BuddhabrokethisAryanruleinthecaseofwomenashedidinthecaseoftheShudras.Just as a Shudra could become a Bhikku so a woman could become a nun. This was taking her to the higheststatusthenconceivableintheeyesoftheAryanSociety. AnotherissueonwhichBuddhafoughtagainsttheleadersoftheAryanSocietywastheissueofthe Ethies of teachers and teaching. The leaders of the Aryan Society held the view that learning and educationwastheprivilegeoftheBrahmins,KshatriyasandVaishyas.TheShudraswerenotentitledto education.Theyinsistedthatitwouldbedangertosocialorderiftheytaughtwomenoranymalesnot twiceborn.BuddharepudiatedthisAryandoctrine.AspointedoutbyRhysDavisonthisquestionis "Thateveryoneshouldbeallowedtolearnthateveryone,havingcertainabilities,shouldbeallowedto teachandthat,ifhedoesteach,heshouldteachalltoallkeepingnothingback,shuttingnooneout." InthisconnectionreferencemaybemadetothedialoguebetweenBuddhaandtheBrahmanLohikka andwhichisknownastheLohikkaSutta. LOHIKKASUTTA (SomepointsintheEthicsofTeaching) 1.ThushaveIheard.TheExaltedOne,whenoncepassingonatourthroughtheKosaladistrictswith agreatmultitudeofthemembersoftheOrder,withaboutfivehundredBhikshus,arrivedatSalavatika. (VillagesurroundedbyarowofSalatrees).NowatthattimeLohikkatheBrahmanwasestablishedat Salavatika,aspotteemingwithlife,withmuchgrasslandandwoodlandandcorn,onaroyaldomain grantedhimbyKingPasenadiofKosala,asaroyalgift,withpoweroveritasifheweretheking. 2. Now at that time Lohikka the Brahman was thinking of harbouring the following wicked view `SupposethataSamanaoraBrahmanahavereacheduptosomegoodstate(ofmind),thenheshould tellnooneelseaboutit.Forwhatcanonemandoforanother?Totellotherswouldbeliketheman who,havingbrokenthroughanoldbond,shouldentanglehimselfinanewone.Likethat,Isay,isthis (desiretodeclaretoothers)itisaformoflust.Forwhatcanonemandoforanother?' NowLohikkatheBrahmanheardthenews:`TheysaythattheSamanaGotama,ofthesonsofthe Sakyas, who went out from the Sakya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Salavatika. Now regardingthatvenerableGotama,suchisthehighreputationthathasbeennoisedabroad:thatExalted
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OneisanArhat,fullyawakened,aboundinginwisdomandgoodness,happy,withknowledgeofthe worlds,unsurpassedasaguidetomortalswillingtobeled,ateacherforgodsandmen,anexaltedone, aBuddha.He,byhimselfthoroughlyknows,andseesasitwerefacetoface.Thisuniverseincluding theworldsaboveofthegods,theBrahmansandtheMarasandtheworldbelowwithitsSamanasand Brahmans.Itsprincesandpeoplesandhavingknownit,hemakeshisknowledgeknowntoothers.The truth,lovelyinitsorigin,lovely in its progress, lovely in consummation, doth he proclaim both in the spirit andintheletter.Thehigherlifedothhemakeknowninallitsfullness,andinallitspurity.Andgoodis ittopayvisiststoArhatslikethat.' 4.ThenLohikkatheBrahmansaidtoBhesikathebarber,'Comenow,goodBhesika,gowherethe Samana Gotama is staying, and on your arrival, ask in my name as to whether his sickness and indispositionasabated,astohishealthandvigourandconditionofeaseandspeakthus:"Maythe venerableGotama,andwithhimthebrethrenoftheorder,acceptthetomorrow'smealfromLohikkathe Brahman." 5.'Verywell,Sir,'saidBhesikathebarber,acquiescinginthewordofLohikkatheBrahmananddidso evenashehadbeenenjoined.AndtheExaltedOneconsented,bysilence,tohisrequest. 6.AndwhenBhesikathebarberperceivedthattheExaltedOnehadconsented,herosefromhisseat andpassingtheExaltedOnewithhisrighthandtowardshim,wenttoLohikkatheBrahman,andonhis arrivalspaketohimthus: 'WeaddressedthatExaltedOne.Sir.inyourname,evenasyoucommanded.AndtheExaltedOne hathconsentedtocome.' 7. Then Lohikka the Brahman, when the night had passed made ready at his own dwelling place sweetfood,bothhardandsoft,a.ndsaidtoBhesikathebarber:'Comenow,goodBhesika,gowhere theSamanaGotamaisstaying,andonyourarrival,announcethetimetohim,saying:"Itistime,O Gotama,andthemealisready." 'Verywell,Sir',saidBhesikathebarberinassenttothewordsofLohikkatheBrahman:anddidso evenashehadbeenenjoined. AndtheExaltedOne,whohadrobedhimselfearlyinthemorning,wentrobed,andcarryinghisbowl withhim,withthebrethrenoftheOrder,towardsSalavatika. 8.Now,ashewent,Bhesikathebarberwalkedstepbystep,behindtheExaltedOne.Andhesaidto him: 'ThefollowingwickedopinionhasoccurredtoLohikkatheBrahman"SupposethataSamanaora Brahmanahavereacheduptosomegoodstate(ofmind),thenheshouldtellnooneelseaboutit.For whatcanonemandoforanother?Totellotherswouldbelikethemanwho,havingbrokenthroughan oldbond,shouldentanglehimselfinanewone.Likethat,Isay,isthis(desiretodeclaretoothers)itis aformoflust",Twerewell.Sir,iftheExaltedOnewoulddisabusehismindthereof.Forwhatcanone mandoforanother?' 'Thatmaywellbe,Bhesika,thatmaywellbe.'9.AndtheExaltedOnewentontothedwellingplaceof LohikkatheBrahman,andsatdownontheseatpreparedforhim.AndLohikkatheBrahmansatisfied theOrder,withtheBuddhaatitshead,withhisownhand,withsweetfoodbothhardandsoft,untilthey refusedanymore.AndwhentheExaltedOnehadfinishedhismeal,andhadcleansedthebowlandhis hands,LohikkatheBrahmanbroughtalowseatandsatdownbesidehim.Andtohim,thusseatedthe ExaltedOnespakeasfollows: Ìsittruewhattheysay,Lohikka,thatthefollowingwickedopinionhasariseninyourmind(andhe setforththeopinionasabovesetIforth)?''ThatissoGotarna.' 10.'Nowwhatthinkyou,Lohikka?AreyounotetablishedatSalavatika?'`Yes.thatisso,Gotama.' `Thensuppose,Lohikka.oneweretospeakthus:"LohikkatheBrahmanhasdomainatSalavatika. LethimaloneenjoyalltherevenueandalltheproduceofSalavatika,allowingnothingtoanybodyelse! "Wouldtheutterer ofthatspeechbedangermakerastouchingthemenwholiveindependanceupon you,ornot?''Hewouldbedangermaker,Gotama'
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Andmakingthatdanger,wouldhebeapersonwhosympathisedwiththeirwelfare,ornot?' 'Hewouldnotbeconsideringtheirwelfare,Gotama.''Andnotconsideringtheirwelfare,wouldhis heartstandfastinlovetowardsthem.orinenmity?''Inenmity.Gotama.' ' But when one's heart stands fast in enmity, is that unsound doctrine, or sound?' ' It is unsound doctrine,Gotama.' 'Nowifamanholdunsounddoctrine,Lohikka,Ideclarethatoneoftwofuturebirthswillbehislot, eitherpurgatoryorrebirthasananimal.' 11.`NowwhatthinkyouLohikka?IsnotKingPasenadiofKosalainpossessionofKasiandKosala?' 'Yes.thatisso.Gotama.' `Thensuppose,Lohikka.oneweretospeakthus:'KingPasenadiofKosalaisinpossessionofKasi andKosala.LethimenjoyalltherevenueandalltheproduceofKasiandKosala,allowingnothingto anybodyelse."Wouldtheuttererofthatspeechbeadangermakerastouchingthemenwholivein dependenceonKingPasenadiofKosalabothyouyourselfandothersornot?''Hewouldbedanger makerGotama.' Ànd making that danger, would he be a person who sympathised with their welfare, or not?' 'Hewouldnotbeconsideringtheirwelfare,Gotarna.''Andnotconsideringtheirwelfare,wouldhis heartstandfastinlovetowardthem,orinenmity?'''Inenmity,Gotama." 'Butwhenone'sheartstandsfastinenmity,isthatunsounddoctrine,orsound?'''Itisunsound doctrine,Gotama.'''Nowifamanholdunsounddoctrine,Lohikka,Ideclarethatone oftwofuturebirthswillbehislot,eitherpurgatoryorrebirthasananimal. 12 and 14. `So then, Lohikka, you admit that he who should say that you, being in occupation of Salavatika,shouldtherefore,yourselfenjoyalltherevenueandproducethereof,bestowingnothingon any one else and he who should say that King Pasenadi of Kosala, being in power over Kasi and Kosala,shouldthereforehimselfenjoyalltherevenueandproducethereof,bestowingnothingonany oneelsewouldbemakingdangerforthoselivingindependenceuponyouorforthoseyouand otherslivingindependenceupontheKing.Andthatthosewhothusmakedangerforothers,mustbe wantinginsympathyforthem.Andthatthemanwantinginsympathyhashisheartsetfastinenmity. Andthattohaveone'sheartsetfastinenmityisunsounddoctrine. 13and15.`Thenjustso,Lohikka,hewhoshouldsay:"SupposeaSamanaoraBrahamanatohave reacheduptosomegoodstate(ofmind),thenshouldhetellnooneelseaboutit.Forwhatcanoneman doforanother?Totellotherswouldbelikethemanwho,havingbrokenthroughanoldbond,should entanglehimselfinanewone.Likethat,Isay,isthisdesiretodeclaretoothers,itisaformoflust" justsohe,whoshouldsay,thus,wouldbeputtingobstaclesinthewayofthoseclansmenwho,having taken upon themselves the Doctrine and Discipline set forth by HimwhohaswontheTruth, have attained to great distinction thereinto the fruit of conversion, for instance, or to the fruit of once returning,ortothefruitofneverreturning,oreventoArhatshiphewouldbeputtingobstaclesinthe wayofthosewhoarebringingtofruitionthecourseofconductthatwillleadtorebirthinstatesofblissin heaven.Butputtingobstaclesintheirwayhewouldbeoutofsympathyfortheirwelfarebeingoutof sympathy for their welfare his heart would become established in enmity and when one's heart is establishedinenmity,thatisunsounddoctrine.Nowifamanholdunsounddoctrine,Lohikka,Ideclare thatoneoftwofuturebirthswillbehislot,eitherpurgatoryorrebirthasananimal. 16. `There are these three sorts of teachers in the world, Lohikka,who are worthy of blame And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth,notimproper.Whatarethethree? Ìn the first place, Lohikka, there is a sort of teacher who has not himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Without having himselfattainedtoitheteachesadoctrine(Dhamma)tohishearers,saying:"Thisisgoodforyou,this willmakeyouhappy."Thenthosehearersofhisneitherlistentohim,norgiveeartohiswords,nor become steadfast in heart through their knowledge thereof they go their own way, apart from the
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teachingofthemaster.Suchateachermayberebuked,settingoutthesefacts,andadding:"Youare likeonewhoshouldmakeadvancestoherwhokeepsrepulsinghim,orshouldembraceherwhoturns herfaceawayfromhim.Likethat,doIsay,isthislustofyours(togoonposingasateacherofmen,no oneheeding,since,theytrustyounot).Forwhat,then,canonemandoforanother?" 'This,Lohikka,isthefirstsortofteacherintheworldworthyofblame.Andwhosoevershouldblame suchaone,hisrebukewouldbejustified,inaccordwiththefactsandthetruth,notimproper. 17.'Inthesecondplace,Lohikka,thereisasortofteacherwhohasnothimselfattainedtothataimof Samanship for the sake of which he left his home and adopted the homeless life. Without having himselfattainedtoitheteachesadoctrinetohishearers,saying:"Thisisgoodforyou,thatwillmake youhappy."Andtohimhisdiscipleslistentheygiveearstohiswordstheybecomesteadfastinheart by their understanding what is said and they go not their own way, apart from the teaching of the master.Suchateachermayberebuked,settingoutthesefactsandadding:"Youarelikeamanwho, neglectinghisownfield,shouldtakethoughttoweedouthisneighbour'sfield.Likethat,doIsay,isthis lustofyours(togoonteachingotherswhenyouhavenottaughtyourself).Forwhat,then,canoneman doforanother?" This, Lohikka, is the second sort of teacher in the world worthy of blame. And whosoever should blamesuchaone,hisrebukewouldbejustified,inaccordwiththefactsandthetruthnotimproper. 18.Andagain,Lohikka,inthethirdplace,thereisasortofteacherwhohashimselfattainedtothat aim of Samanaship for the sake of which he left his home and adopted the homeless life. Having himselfattainedit,heteachesthedoctrinetohishearers,saying:"Thisisgoodforyou,thatwillmake you happy." But those hearers of his neither listen to him, nor give ear to his words, nor become steadfastinheartthroughunderstandingthereoftheygotheirownway,apartfromtheteachingofthe master.Suchateachermayberebuked,settingoutthesefacts,andadding"Youarelikeamanwho, havingbrokenthroughanoldbond,shouldentanglehimselfinanewone."Likethat,doIsay,isthis lustofyours(togoonteachingwhenyouhavenottrainedyourselftoteach).Forwhat,then,canone mandoforanother?" 'This,Lohikka,isthethirdsortofteacherintheworldworthyofblame.Andwhosoevershouldblame suchaone,hisrebukewouldbejustified,inaccordwiththefactsandthetruth,notimproper.Andthese, Lohikka,arethethreesortsofteachersofwhichIspoke.' 19.'Andwhenhehadthusspoken,Lohikka,theBrahmanspakethustotheExaltedOne: 'Butisthere,Gotama,anysortofteachernotworthyofblameintheworld?' ' Yes, Lohikka, there is a teacher not worthy, in the world of blame.'' And what sort of a teacher, Gotama,isso?'(TheanswerisinthewordsoftheexpositionsetoutaboveintheSamannaphala,as follows: 1.TheappearanceofaTathagata(onewhowonthetruth),hispreaching,theconversionofahearer, hisadoptionofthehomelessstate. 2.Theminordetailsofmeremoralitythathepractises. 3.TheConfidenceofhearthegainsfromthispractice. 4.Theparagraphon`GuardedisthedoorofhisSenses.' 5.Theparagraphon'MindfulandSelfpossessed.' 6.TheparagraphonSimplicityofLife,beingcontentwithlittle. 7.TheparagraphsonEmancipation,illtemper,laziness,worryandperplexity. 8.TheparagraphontheJoyandPeacethat,asaresultofthisemancipation,fillshiswholebeing. 9.TheparagraphsontheFourRaptures(Ghanas). 10.TheparagraphsontheInsightarisingfromKnowledge(the knowledgeoftheFirstPath). 11.TheparagraphsontheRealisationoftheFourNobleTruthsthedestructionoftheIntoxications lust,delusions,becomings,andignoranceandtheattainmentofArhatship.)Therefrainthroughand theclosingparagraphis:'Andwhosoevertheteacherbe,Lohikka,underwhomthediscipleattainsto distinction so excellent as that, that, Lohikka is a teacher not open to blame in the world. And
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whosoevershouldblamesuchaone,hisrebukewouldbeunjustifiable,notinaccordeitherwiththe factsorwiththetruth,withoutgoodground.' 78.Andwhenhehadthusspoken,LohikkatheBrahmansaidtotheExaltedOne: `Just,Gotama,asifamanhadcaughtholdofaman,fallingovertheprecipitousedgeofpurgatory,by thehairofhisheadandliftedhimupsafebackonthefirmlandjustsohaveI,onthepointoffalling intopurgatory,beenliftedbackontothelandbytheVenerableGotama.Mostexcellent,0Gotama,are thewordsofthymouth,mostexcellent?Justasifamanweretosetupwhathasbeenthrowndown,or weretorevealwhathasbeenhiddenaway,orweretopointouttherightroadtohimwhohasgone astray,orweretobringalightintothedarknesssothatthosewhohadeyescouldseeexternalforms justevensohasthetruthbeenmadeknowntome,inmanyafigure,bytheVenerableGotama.AndI, evenI,betakemyselftotheVenerableGotamaasmyguide,totheDoctrineandtotheOrder.Maythe VenerableGotamaacceptmeasadiscipleasonewho,fromthisdayforthaslongaslifeendures,has takenhimashisguide!' PartII
[f1]MahabharatVanaparva. [f2]MahabharatSabhaparva. [f3]Vanaparva,Adh.XV.10. [f4]MahabharatAdiparva.Adh.66. [f5]Rig.Veda. [f6]HariVanshaAdh.II. [f7]Ibid.Adh.X. [f8]IbidAdh.XXVII, [f9]YaskNiruttaAdh.V.KhandaVI. [f10]HarivanshaAdh.II. [f11]Ibid.Adh.III [f12].lbid. [f13]Mahabharat.AdiParvaAdh.193. [f14]2ibid.UdyogaParvaAdh.106123. [f15]l)r.DonaldA.Mackenzie.'BuddhisminPreChristianBritain,Blackie&Son.l.ondon,1928.Editors [f16]1MahabharatVanparva. [f17]IbidSabhaparva. [f18]Mahabharat. [f19]Ibid.ViratparvaAd.XV.10. [f20]That the drinking of intoxicating liquor was indulged in by Brahmin women, not to speak of women of the lower Varnas, as late as the
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seventhandeighthcenturiesA.D.intheCentralregionofAryavarta,isclearfromKumarilaBhatta'sTantraVanikaI(iii).4.whichstates,"Among the people of modern days we find the Brahmin women of the countries of Ahicchatra and Mathura to be addicted to drinking. "Kumarila condemnedthepracticeinthecaseofBrahminsonly,butnotofKshatriyasandVaishyasmenandwomeniftheliquorwasdistilledfromfruitsor flowers(Madhavi).andMolasses(Gaudi)andnotfromgrains(Sura). [f21]MahabharataAdiparva.Adh.66. [f22]RigVeda. [f23]HarivanshaAdh.II.Ibid.Adh.X. [f24]Ibid.Adh.X. [f25]Ibid.Adh.XXVII. [f26]YaskNiruktaAdh.V.KhandaVI. [f27]HarivanshaAdh.II. [f28]HarivanshaAdh.III. [f29]Ibid., [f30]MahabharatAdiParvaAdh.193. [f31]MahabharatUdyogaparva.Adh.106123. [f32]MahabharatAdhyaya1118. [f33]Ibid.,Adhyaya66. [f34]ThisistakenfromHopkinsTheReligionsofIndia. [f35]SuttaNipata [f36]PrattBuddhismp.49.
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19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

19A.Revolution and Counter Rev.in Ancient India PART I

www.ambedkar.org/ambcd/19A.Revolution and Counter Rev.in Ancient India PART I.htm

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