Vol. 11 · pages 311–315

292 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES III 4. It may be said that the Brahmins also made a distinction between Pradnya and Vidya. 5. That may be true. But there is a vast difference between the Pradnya of the Buddha and the Pradnya of the Brahmins. 6. This distinction has been well brought out by the Buddha in his sermon reported in Anguttara Nikaya. 7. On a certain occasion the Exalted One was staying near Rajagraha, in the bamboo grove at the squirrels’ feeding ground. 8. Now on that occasion Vassakara the Brahmin, a great official of Magadha, came to visit the Exalted One, and on coming to him greeted him courteously, and after exchange of greetings and courtesies sat down at one side. As he sat thus Vassakara the Brahmin said this to the Exalted One : 9. “Master Gotama, we Brahmins proclaim a man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities ? 10. “Herein, Master Gotama, he is learned. Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: ‘This is the meaning of that saying !’ Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago. 11. “Again, in all the business of a householder he is skilled and diligent, and therein he is resourceful and capable of investigating what is proper to be done, what should be arranged. 12. “Now, master Gotama, if a man possesses these qualities, we proclaim him as one of great wisdom, as a great man. If the worthy Gotama thinks me worthy of commendation herein, let him commend me. On the contrary, if he thinks me blameworthy, let him blame me therefor.” 13. “Well, Brahmin I neither commend you nor blame you herein. I myself proclaim a man to be one of great wisdom, if he possesses the following four qualities which are quite different from those mentioned by you,

293 WHAT IS SADDHAMMA ? III 14. “Herein, Brahmin, we have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature. 15. “To whatsoever train of thought he wishes to apply himself, to that train of thought he applies himself: to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself. 16. “Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought. 17. “Also he is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in. 18. “Also by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realizes the heart’s release, the release by wisdom, and attaining it abides therein. 19. “No Brahmin, I neither commend nor blame you herein, but I myself proclaim a man possessed of these four different qualities to be one of great wisdom, to be a great man.” 20. “It is wonderful, Master Gotama ! It is marvellous, Master Gotama, how well this has been said by the worthy Gotama ! 21. “I myself do hold the worthy Gotama to be possessed of these same four qualities. Indeed, the worthy Gotama is given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature. 22. “Indeed, the worthy Gotama, to whatever train of thought he wishes to apply himself, to that train of thought applies himself. Surely the worthy Gotama is master of the mind in the ways of thought. 23. “Surely the worthy Gotama is one who attains at will . . . the four musings . . . Surely the

294 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES III worthy Gotama by destruction of the asavas . . . realizes the heart’s release, the release by wisdom . . . and attaining it abides therein.” 24. Herein is stated in the clearest terms the difference between Pradnya according to the Buddha and Pradnya, according to the Brahmins. 25. Herein is set out his case why the Buddha regarded Pradnya as more important than Vidya.

295 WHAT IS SADDHAMMA ? III SECTION III DHAMMA TO BE SADDHAMMA MUST PROMOTE MAITRI § 1. Dhamma is Saddhamma only when it Teaches that Mere Pradnya is Not Enough: it must be accompanied by Sila 1. Pradnya is necessary. But Sila is more necessary. Pradnya without Sila is dangerous. 2. Mere Pradnya is dangerous. 3. Pradnya is like a sword in the hand of a man. 4. In the hand of a man with Sila it may be used for saving a man with danger. 5. But in the hand of a man without Sila it may be used for murder. 6. That is why Sila is more important than Pradnya. 7. Pradnya is Vichar Dhamma or thinking aright. Sila is Achar Dhamma, acting aright. 8. The Buddha prescribed five basic principles regarding Sila. 9. One relating to taking life. 10. Second relating to stealing. 11. Third relating to sexual immorality. 12. Fourth relating to telling a lie. 13. Fifth relating to drink. 14. On each of these the Blessed Lord directed the people not to kill; not to steal; nor to tell a lie; nor to indulge in sex immorality and not to indulge in drinking. 15. The reason why the Buddha gave greater importance to Sila than to knowledge is obvious. 16. The use of knowledge depends upon a man’s Sila. Apart from Sila, knowledge has no value. This is what he said. 17. At another place, he said, “Sila is incomparable in this world. 18. “Sila is the beginning and the refuge, Sila is the mother of all good. It is the foremost of all good conditions. Therefore, purify your Sila.”

296 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES III § 2. Dhamma is Saddhamma only when it Teaches that besides Pradnya and Sila what is Necessary is Karuna 1. There has been some difference of opinion on the issue as to foundation of Buddha’s Dhamma. 2. Is Pradnya alone the foundation of his religion? Is Karuna alone the foundation of his religion ? 3. The controversy had divided the followers of the Buddha into two schools. One school held that Pradnya alone is the foundation of the Buddha’s religion. The other school held that Karuna alone is the foundation of the Buddha’s religion. 4. These two schools still remain divided. 5. Both the schools seem to be wrong if judged in the light of the Buddha’s own words. 6. There is no difference of opinion that Pradnya is one of the two pillars of the Buddha’s religion. 7. The dispute is whether Karuna is also a pillar of his religion. 8. That Karuna is a pillar of his religion is beyond dispute. 9. His own words can be quoted in support of it. 10. In days gone by there was a country called Gandhara, in which was a very old mendicant afflicted with a very loathsome disease, which caused him to pollute every place he occupied. 11. Being in a certain Vihara belonging to the place, no one would come near him or help him in his distress. 12. On this Buddha came with his 500 followers, and obtaining all sorts of necessary utensils and warm water, they together visited the place where the old mendicant lay. 13. The smell in the place was so offensive that all the Bhikkus were filled with contempt for the man; but the World-honoured, causing Sakradeva to bring the warm water, then with his own hand began to