Vol. 11 · pages 191–195

172 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II kindred. Compassion for all creatures is the true religion. 10. “Religion is not wrought out only in the forests, the salvation of ascetics can be accomplished even in a city ; thought and effort are the true means; the forest and the badge are only a coward’s signs. 11. “The king of the Sakyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee ; do thou therefore deliver him who is helpless and protectorless like an ox drowning in the sea. 12. “Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya—wilt thou not take some heed of her, who ceaselessly grieves like a cow that has lost her calf? 13. “Surely thou wilt succour thy wife by the sight of thee, who now mourns as a widow yet with her lord still alive,—like a swan separated from her mate or a female elephant deserted in the forest by her companion.” 14. The Lord having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply : § 5. The Buddha’s Answer 1. “I well know the paternal tenderness of the king, especially that which he has displayed towards me ; yet knowing this as I do, still alarmed at the ill and sorrow which pervades the world, I am inevitably forced to leave my kindred. 2. “Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? But since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving. 3. “I do not however approve that thou shouldst think the king’s grief as caused by me, when in the midst of his dream-like unions, he is afflicted by thoughts of separations in the future. 4. “Thus let thy thoughts settle into certainty,

173 CALL FROM HOME II having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow,—this sorrow is caused only by ignorance. 5. “Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road,—what wise man would cherish sorrow, when he loses his kindred, even though he loves them ? 6. “Leaving his kindred in another world, he departs hither, and having stolen away from them here, he goes forth once more ; having gone thither, he goes elsewhere also,—such is the lot of mankind,—what consideration can the liberated have for them ? 7. “Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, hast thou called my departure to the forest ill-timed ? 8. “There may be an ‘ill time’ in one’s attaining a worldly object,—time indeed is described as inseparably connected with all things; time drags the world into all its various times ; but all time suits a bliss which is really worthy of praise. 9. “That the king should wish to surrender to me his kingdom,—this is a noble thought, well worthy of a father ; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food. 10. “How can it be right for the wise to enter royalty, the home of illusion, where are found anxiety, passion, and weariness ; and the violation of all right through another’s service ? 11. “The golden palace seems to me to be on fire ; the daintiest viands seem mixed with poison ; infested with crocodiles is the tranquil lotus-bed.” § 6. The Minister’s Reply 1. Having heard the Buddha’s discourse, well suitable to his virtues and knowledge, freed from all desires, full of sound reasons, and weighty,—the counsellor thus made answer :

174 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II 2. “This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time : it could not be thy duty, loving duty as thou dost, to leave thy father in his old age to sorrow. 3. “Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure,— when for the sake of an unseen result thou departest disregarding a visible end. 4. “Again some say that there is another birth,— others with confident assertion say that there is not, since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand. 5. “If there is any activity hereafter, we will enjoy ourselves in it as may offer ; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort. 6. “Some say there is a future life, but they do not allow the possibility of liberation ; as fire is hot by nature, and water liquid, so they hold that there is a special nature in our power of action. 7. “Some maintain that all things arise from inherent properties,—both good and evil and existence and non-existence : and since all this world thus arises spontaneously, therefore also all effort of ours is vain. 8. “Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects,—then for that which is united to old age and pains, what effort can avail to alter it ? Does it not all arise spontaneously ? 9. “The fire becomes quenched by water, and fire causes water to evaporate ; and different elements, united in a body, producing unity, bear up the world. 10. “That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul,—the wise declare that all this comes of itself spontaneously. 11. “Who causes the sharpness of the thorn? Or the various natures of beasts and birds ? All this has arisen spontaneously ; there is no acting from desire, how then can there be such a thing as will ? 12. “Others say that creation comes from Isvara,

175 CALL FROM HOME II —what need then is there of the effort of the conscious soul ? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act. 13. “Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort. 14. “A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices ; he is born with these three debts upon him,—whoever has liberation (from these), he indeed has liberation. 15. “Thus by this series of rules the wise promise liberation to him who uses effort ; but however ready for effort with all their energy, those who seek liberation will find weariness. 16. “Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule ; thus wilt thou thyself attain to it, and the king’s grief will come to an end. 17. “And as for thy meditations on the evils of life ending in thy return from the forest to thy home,— let not the thought of this trouble thee, my son,—those in old time also have returned from the forests to their houses.” He mentioned Ambarish Drumakesha, Rama and others. § 7. The Buddha’s Determination 1. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king,—firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty: 2. “This doubt whether anything exists or not, is not to be solved for me by another’s words ; having determined the truth by asceticism or quietism, I will myself grasp whatever is the truth concerning it. 3. “It is not for me to accept a theory which depends on the unknown and is all controverted, and

176 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II which involves a hundred prepossessions ; what wise man would go by another’s belief ? Mankind is like the blind directed in darkness by the blind. 4. “But even though I cannot discern the truth yet still, if good and evil are doubted, let one’s mind be set on the good ; even a toil in vain is to be chosen by him whose soul is good. 5. “But having seen that this ‘sacred tradition’ is uncertain, know that that only is right which has been uttered by the trustworthy ; and know that trustworthiness means the absence of faults ; he who is without faults will not utter an untruth. 6. “And as for what thou saidst to me in regard to my returning home, the examples you give are no authority,—for in determining duty, how canst thou quote as authorities those who have broken their vows ? 7. “Even the sun therefore may fall to the earth, even the mountain Himavat may lose its firmness ; but never could I return to my home as a man of the world, with my senses only alert for external objects. 8. “I would enter the blazing fire, but not my house with my purpose unfulfilled.” Rising up in accordance with his resolve full of disinterestedness, he went his way. 9. Then the minister and the Brahmin, both full of tears, having heard his firm determination, and having followed him a while with despondent looks, and overcome with sorrow, slowly returned to Kapilavatsu. 10. Through their love for the prince and their devotion to the king they returned, and often stopped looking back, they could neither behold him on the road nor yet lose the sight of him,—shining in his own splendour and beyond the reach of all others, like the sun. 11. Having failed to persuade him to return home, the minister and the priest went back with faltering steps, saying to each other, “How shall we approach the king and see him, who is longing for his dear son ?”