Vol. 3 · pages 221–225

208 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES ‘Now Okkaka the king asked the ministers at his court: “Where, Sirs, are the children now?” ‘There is a spot, Sire, on the slopes of the Himalaya, on the borders of a lake, where there grows a mighty oak (sako). There do they dwell. And lest they should injure the purity of their line they have married their own (sakahi) sisters.’ ‘Then did Okkaka the king burst forth in admiration: “Hearts of oak (sakya) are those young fellows! Right well they hold their own (parama sakya)!” ‘That is the reason, Ambattha, why they are known as Sakyas. Now Okkaka had slave girl called Disa. She gave birth to a black baby. And no sooner was it born than the little black thing said, “Wash me, mother. Bathe me, mother. Set me free, mother of this dirt. So shall I be of use to you,” Now, just as now, Ambattha, people call devils, “devils”, so then they called devils, “black fellows” (kanhe). And they said, “This fellow spoke as soon as he was born.’ Tis a black thing (Kanha) that is born, a devil has been born!” And that is the origin, Ambattha, of the Kanhayanas. He was the ancestor of the Kanhayanas. And thus is it, Ambattha, that if one were to follow up your ancient name and lineae, on the father’s and on the mother’s side, it would appear that the Sakyas were once your masters, and that you are the offspring of one of their slave girls.’ 17. When he had thus spoken the young Brahmans said to the Blessed One: ‘Let not the Venerable Gotama, humble Ambattha too sternly with this reproach of being descended from a slave girl. He is well born, Gotama, and of good family; he is versed in the sacred hymns, an able reciter, a learned man. And he is able to give answer to the Venerable Gotama in these matters. 18. Then the Blessed One said to them: ‘Quite so. If you thought otherwise, then it would be for you to carry on our discussion further. But as you think so, let Ambattha himself speak.’ 19. ‘We do not think so; and we will hold our peace. Ambattha is able to give answer to the venerable Gotama in these matters.’ 20. Then the Blessed One said to Ambattha the Brahman: ‘Then this further question arises, Ambattha, a very reasonable one which even though unwillingly, you should answer. If you do not give a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in pieces on the spot. What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin, and who the ancestor was to whom they trace themselves back?’

209 REFORMERS AND THEIR FATE And when he had thus spoken Ambattha remained silent. And the Blessed One asked the same question again. And still Ambattha remained silent. Then the Blessed One said to him: ‘You had better answer, now, Ambattha. This is no time for you to hold your peace. For whosoever, Ambattha, does not, even up to the third time of asking, answer a reasonable question put by a Tathagata (by one who has won the truth), his head splits into pieces on the spot.’ 21. Now at that time the spirit who bears the thunderbolt stood over above Ambattha in the sky with a mighty mass of iron, all fiery, dazzling, and aglow, with the intention, if he did not answer, there and then to split his head in pieces. And the Blessed One perceived the spirit bearing the thunderbolt, and so did Ambattha the Brahman. And Ambattha on becoming aware of it, terrified, startled, and agitated, seeking safety and protection and help from the Blessed One, crouched down besides him in awe, and said: ‘What was it the Blessed One said ? Say it once again!’ ‘What do you think, Ambattha? What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin, and who the ancestor was to whom they trace themselves back?’ ‘Just so, Gotama, did I hear, even as the Venerable Gotama hath said. That is the origin of the Kanhayana. and that the ancestor to whom they trace themselves back.’ 22. And when he had thus spoken the young Brahmans fell into tumult, and uproar, and turmoil; and said: ‘Low born, they say, is Ambattha the Brahman; his family, they say, is not of good standing; they say he is descended from a slave girl; and the Sakyas were his masters. We did not suppose that the Samana Gotama. whose words are righteousness itself, was not a man to be trusted! 23. And the Blessed One thought: ‘They go too far. these Brahmans in their depreciation of Ambattha as the offspring of a slave girl. Let me set him free from their reproach. ‘And he said to them:’ Be not too severe in disparaging Ambattha the Brahman on the ground of his descent. That Kanha became a mighty seer. He went into the Dekkan, there he learnt mystic verses, and returning to Okkaka the king, he demanded his daughter Madda-rupi in marriage. To him the king in answer said: “Who forsooth is this fellow, who son of my slave girl as he is—asks for my daughter in marriage:” and. angry and displeased, he fitted an arrow to his bow. But neither could he let the arrow fly. nor could he take it off the string again.

210 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Then the ministers and courtiers went to Kanha the seer, and said: “Let the king go safe. Sir, let the king go safe.” “The king shall suffer no harm. But should he shoot the arrow downwards, then would the earth dry up as far as his realm extends.” “Let the king, Sir, go safe, and the country too.” “The king shall suffer no harm, nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.” “Let the king. Sir. go safe, and the country too.” “The king shall suffer no harm, nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.” “Let the king. Sir, go safe, and the country too; and let the god rain.” “The king shall suffer no harm, nor the land either, and the god shall rain. But let the king aim the arrow at his eldest son. The prince shall suffer no harm, not a hair of him shall be touched.” ‘Then, O Brahmans, the ministers told this to Okkaka, and said: “Let the king aim at his eldest son. He win suffer neither harm nor terror.” And the king did so, and no harm was done. But the king, terrified at the lesson given him, gave the man his daughter Madda-rupi as wife. You should not, O Brahmans, be too severe to disparage Ambattha in the matter of his slave-girl ancestry. That Kanha was a mighty seer,’ 24. Then the Blessed One said to Ambattha; ‘What think you, Ambattha ? Suppose a young Kshatriya should have connection with a Brahman maiden, and from their intercourse a son should be born. Now would the son thus come to the Brahman maiden through the Kshatriya youth receive a seat and water (as token of respect) from the Brahmans? ‘Yes, he would. Gotama.’ ‘But would the Brahmans allow him to partake of the feast offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’ ‘Yes, they would Gotama.’ ‘But would the Brahmans teach him their verses or not?’ ‘They would, Gotama.’ ‘But would he be shut off, or not, from their women?’ ‘He would not be shut off.’ ‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’ ‘Certainly not. Gotama.’

211 REFORMERS AND THEIR FATE ‘Because he is not of pure descent on the mother’s side.’ 25. ‘Then what think you Ambattha? Suppose a Brahman youth should have connection with a Kshatriya maiden, and from their intercourse a son should be bom. Now would the son come to the Kshatriya maiden through the Brahman youth receive a seat and water (as token of respect) from the Brahmans?’ ‘Yes, he would, Gotama.’ ‘But would the Brahmans allow him to partake of the feast offered to the dead, or of food boiled in milk, or of an offering to the gods, or of food sent as a present?’ ‘Yes, they would, Gotama.’ ‘But would the Brahmans teach him their verses or not ?’ ‘They would, Gotama.’ ‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya.’ ‘Certainly not, Gotama.’ ‘Why not that?’ ‘Because he is not of pure descent on the father’s side.’ 26. ‘Then, Ambattha, whether one compares women with women, or men with men, the Kshatriyas are higher and the Brahmans inferior. ‘And what think you, Ambattha ? Suppose the Brahmans, for some offence or other, were to outlaw a Brahman by shaving him and pouring ashes over his head, were to banish him from the land from the township. Would he be offered a seat or water among the Brahmans?’ ‘Certainly not, Gotama.’ ‘Or would the Brahmans allow him to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’ ‘Certainly not, Gotama.’ ‘Or would the Brahmans teach him their verses or not?’ ‘Certainly not, Gotama.’ ‘And would he be shut off, or not, from their women?’ ‘He would be shut off.’ 27. ‘But what think you, Ambattha? If the Kshatriyas had in the same way outlawed a Kshatriya and banished him from the land or the township, would he, among the Brahmans, be offered water and a seat?’ ‘Yes, he would, Gotama.’ ‘And would he be allowed to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’

212 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES ‘He would, Gotama.’ ‘And would the Brahmans teach him their verses?’ ‘They would, Gotama?’ ‘And would he be shut off, or not, from their women?’ ‘He would not, Gotama.’ ‘But thereby, Ambattha, the Kshatriya would have fallen into the deepest degradation, shaven as to his head, cut dead with the ash-basket, banished from land and townships. So that, even when a Kshatriya has fallen into the deepest degradation, still it holds good that the Kshatriyas are higher, and the Brahmans inferior. 28. ‘Moreover it was one of the Brahma gods, Sanam-kumara, who uttered this stanza.” “The Kshatriya is the best of those among this folk who put their trust in lineage. But he who is perfect in wisdom and righteousness, he is the best among gods and men.” ‘Now this stanza, Ambattha, was well sung and not ill sung by the Brahma Sanam-kumara. well said and not ill said, full of meaning and not void thereof. And 1 too approve it, ‘I also’ Ambattha says: “The Kshatriya is the best of those among this folk who put their trust in lineage. But he who is perfect in wisdom and righteousness, he is the best among gods and men.” HERE ENDS THE FIRST PORTION FOR RECITATION ….. 1. ‘But what. Gotama, is the righteousness and what the wisdom spoken of in that verse?’ ‘In the supreme perfection in wisdom and righteousness. Ambattha, there is no reference to the question either of birth, or of lineage, or of the pride which says: “You are held as worthy as I”, or “You are not held as worthy as I”. It is where the talk is of marrying, or giving in marriage, that reference is made to such things as that. For whosoever. Ambattha. are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marrige. they are far from the best wisdom and righteousness. It is only by having got rid of all such bondage that one can realise for himself that supreme perfection in wisdom and in conduct. 2. ‘But what, Gotama. is that conduct, and what that wisdom?’ [Here follow, under ‘Morality’ (Sila)] The introductory paragraphs (40 42 of the ‘Samanaphala’ pp. 62, 63 of the text) on the appearance of a Buddha, his preaching the conversion of a hearer, and his renunciation of the world: then come.