Vol. 11 · pages 166–170

147 CONVERSION OF THE HIGH AND THE HOLY II who was married to the guild master of Rajagraha. 3. When he arrived he found the guild master preparing a meal for the Lord and his monks on so great a scale that he thought that a wedding was in progress or that the king had been invited. 4. On learning the truth he became very eager to visit the Lord and he set out in the very night to meet the Blessed One. 5. And the Blessed One saw at once the sterling quality of Anathapindika’s heart and greeted him with words of comfort. After taking his seat Anathapindika expressed a desire to hear a discourse on some religious subject. 6. The Blessed Lord responding to his wishes raised the question, “Who is it that shapes our lives ? Is it Ishavara, a personal creator ? If Ishavara be the maker, all living things should have silently to submit to their maker’s power. They would be like vessels formed by the potter’s hand. If the world had been made by Ishavara there should be no such thing as sorrow, or calamity, or sin ; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be the self-existent one. Thus, you see, the thought of Ishavara is overthrown. 7. “Again, it is said that the Absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; how can the Absolute be the cause of all things alike ? If it pervades them, then certainly it does not make them. 8. “Again, it is said that self is the maker. But if self is the maker, why did he not make things pleasing? The cases of sorrow and joy are real and objective. How can they have been made by self ? 9. “Again, if you adopt the argument, there is no maker, or fate in such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end ? 10. “Therefore, we argue that all things that exist are not without cause. However, neither Ishavara, nor the Absolute, nor the self, nor causeless chance, is

148 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II the maker, but our deeds produce results both good and evil. 11. “The whole world is under the law of causation, and the causes that act are not un-mental, for the gold of which the cup is made is gold throughout. 12. “Let us, then, surrender the heresies of worshipping Ishavara and praying to him; let us not lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions.” 13. And Anathapindika said : “I see the truth of what the Blessed One has said and I wish to open my whole mind. Having listened to my words let the Lord advise me what I should do. 14. “My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet do I enjoy my work, and I apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises. 15. “Now, I have heard your disciples praise the bliss of the hermit and denounce the unrest of the world. ‘The Blessed One’, they say, ‘has given up his kingdom and his inheritance, and has found the path of righteousness, thus setting an example to all the world how to attain Nirvana.’ 16. “My heart yearns to do what is right and to be a blessing unto my fellow-beings. Let me then ask you, must I give up my wealth, my home, and my business enterprises, and, like you, go into homelessness in order to attain the bliss of a religious life ?” 17. And the Blessed Lord replied : “The bliss of a religious life is attainable by every one who walks in the noble eight-fold path. He that cleaves to wealth, had better cast it away than allow his heart to be poisoned by it ; but he who does not cleave to wealth, and possessing riches, uses them rightly, will be a blessing unto his fellow-beings. 18. “I say unto thee, remain in thy station of life and apply thyself with diligence to thy enterprises. It is not life and wealth and power that enslave men,

149 CONVERSION OF THE HIGH AND THE HOLY II but the cleaving to life and wealth and power. 19. “The Bhikku who retires from the world in order to lead a life of leisure will have no gain. For a life of indolence is an abomination, and lack of energy is to be despised. 20. “The Dhamma of the Tathagata does not require a man to go into homelessness or to resign the world unless he feels called upon to do so ; what the Dhamma of the Tathagata requires is for every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure, and lead a life of righteousness. 21. “And whatever men do, whether they remain in the world as artisans, merchants, and officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task ; let them be diligent and energetic, and, if they are like the lotus, which, though it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing envy or hatred, if they live in the world a life not of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds.” 22. Anathapindika perceived that this was the most excellent system of truth, simple and of wisdomborn. 23. Thus firmly settled in the true doctrine he slowly bent in worship at the feet of the Blessed One and with closed hands made his request. § 6. Conversion of King Pasenjit 1. Then King Pasenjit, hearing that the Lord had come, went in his royal equippage to the Jetavana Vihara. Saluting him with clasped hands, he said : 2. “Blessed is my unworthy and obscure kingdom that it has met with so great a fortune. For how can calamities and dangers befall it in the presence of Lord of the World, the Dharma Raja, the King of Truth.

150 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II 3. “Now that I have seen your sacred features, let me partake of the refreshing waters of your teachings. 4. “Worldly profit is fleeting and perishable, but religious profit is eternal and inexhaustible. A worldly man, though a king, is full of trouble, but even a common man who is holy has peace of mind.” 5. Knowing the tendency of the king’s heart, weighed down by avarice and love of pleasure, the Blessed One seized the opportunity and said : 6. “Even those who, have been born in low degree, when they see a virtuous man, feel reverence for him, how much more must an independent king, who by his previous conditions of life has acquired much merit, feel ? 7. “And now as I briefly expound the law, let the Maharaja listen and weigh my words, and hold fast to what I say. 8. “Our good or evil deeds follow us continually like shadows. 9. “That which is most needed is a loving heart ! 10. “Regard your people as we do an only son. Do not oppress them, do not destroy them ; keep in due check every member of your body, forsake unrighteous doctrines and walk in the straight path ; do not exalt yourself by trampling down others. Give comfort and befriend the sufferer. 11. “Neither ponder much on kingly dignity, nor listen to the smooth words of flatterers. 12. “There is no profit in vexing oneself by austerities, but meditate on Dhamma and weigh the righteous law. 13. “We are enclosed on all sides by the rocks of sorrow and ill and only by considering the true law can we escape from this sorrow-filled mountain. 14. “What profit, then, in practising inequity ? 15. “All who are wise spurn the pleasures of the body. They loathe lust and seek to promote their spiritual existence. 16. “When a tree is burning with fierce flames,

151 CONVERSION OF THE HIGH AND THE HOLY II how can the birds congregate therein ? Truth cannot dwell where passion lives. Without a knowledge of this, the learned man, though he may be praised as a sage, is ignorant. 17. “On him who has this knowledge true wisdom dawns. To acquire this wisdom is the one aim needed. To neglect it implies the failure of life. 18. “The teachings of all schools should centre here, for without it there is no reason. 19. “This truth is not for the hermit alone ; it concerns every human being, priest and layman alike. There is no distinction between the monk who has taken the vows, and the man of the world living with his family. There are hermits who fall into perdition, and there are humble householders who mount to the rank of rishis. 20. “The tide of lust is a danger common to all ; it carries away the world. He who is involved in its eddies finds no escape. But wisdom is the handy boat, reflection is the rudder. The slogan of religion calls you to the rescue of your self from the assaults of Mara, the enemy. 21. “Since it is impossible to escape the result of our deeds, let us practise good works. 22. “Let us inspect our thoughts that we do no evil, for as we sow so shall we reap. 23. “There are ways from light into darkness and from darkness into light. There are ways, also, from gloom into deeper darkness, and from the dawn into brighter light. The wise man will use the light as he has to receive more light. He will constantly advance to the knowledge of the truth. 24. “Exhibit true superiority by virtuous conduct and the exercise of reason; meditate deeply on the vanity of earthly things, and understand the fickleness of life. 25. “Elevate the mind, and seek sincere faith with firm purpose ; transgress not the rules of kingly conduct, and let your happiness depend, not upon external things but upon your own mind. Thus you will lay up a good name for distant ages.