Vol. 3 · pages 226–230

213 REFORMERS AND THEIR FATE 1. The Silas above pp. 4-12 (8-27) of the text. Only the refrain differs. It runs here, at the end of each clause, through the whole of this repeated passage: ‘This is reckoned in him as morality.’ Then under ‘Conduct’ (Karuna). 2. The paragraph on ‘Confidence,’ above, p. 69 of the text 63. The refrain from here onwards is: This is reckoned to him as conduct. 3. The paragraph on ‘Guarded is the door of the senses’ above, p. 70 of the text, 64. 4. The paragraph on ‘Mindful and self-possessed,’ above, p. 70 of the text 65. 5. The paragraph on ‘Content,’ above, p. 71 of the text, 66. 6. The paragraph on ‘Solitude,’ above, p, 71 of the text, 67. 7. The paragraphs on the ‘Five Hindrances,’ above pp, 71-2 of the text, 68-74. 8. The paragraphs on the ‘Four Rapt Contemplations’ above, 73-76, pp. 75-82. The refrain at the end of each of them (‘higher and better than the last’) is here of course, to be read not as higher fruit of the life of a recluse, but as higher conduct. UNDER WISDOM (VIGGA) 9. The Paragraphs on ‘Insight arising from Knowledge’ (Nana- dassanam), above, p. 76 of the text, 83, 84. The refrain from here onwards is: ‘This is reckoned in him as wisdom, and it is higher and sweeter than the last.’ 10. The paragraphs on the ‘Mental Image,’ above, p. 77 of the text 85, 86. 11. The paragraphs on ‘Mystic Gifts’ (Iddhi), above, p. 77 of the text, 87, 88. 12. The paragrphs on the ‘Heavenly Ear’ (Dibbasota), above p. 79 of the text, 89, 90. 13. The paragraphs on ‘Knowledge of the hearts of others ‘(Kato-pariyananam) above p. 79 of the text 91, 92. 14. The paragraphs on ‘Memory of one’s own previous births’ (Pubbenivasa-anussati-nama) above, p. 81 of the text, 93, 94. 15. The paragraph on the ‘Divine Eye’ (Dibbakakkhu), above, p. 82 of the text, 95, 96. 16. The paragraphs on the ‘Destruction of the Deadly Floods’ (Asavanam Khaya-nanam), above, p. 83 of the text. 97, 98. ‘Such a man, Ambattha, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.’

214 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES 3. ‘Now, Ambattha, to this supreme perfection in wisdom and goodness there are Four Leakages. And what are the four?’ ‘In 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 fire-sticks, a water-pot, needles, and the rest of a mendicant friar’s outfit), should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on fruits that have fallen of themselves”—then, verily, he turns that out worthy only to be a servant unto him that hath attained to wisdom and rightsouness.’ ‘And again, Ambattha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, taking a hoe and a basket with him, should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on bulbs and roots of fruits.” Then, verily he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.’ ‘And again, Ambattha. in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and’ roots and fruits, should build himself a fires-hrine near the boundries of some village or some town, and there dwell serving the fire-god,— then, verily he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.’ ‘And again, Ambattha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, and without having attained to serving the fire-god, should build himself a four-doored almshouse at a crossing where four high roads meet, and dwell there, saying to himself: “Whosoever, whether recluse or Brahman, shall pass here, from either of these four directions, him will I entertain according to my ability and according to my power—then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.’ ‘These are the Four Leakages, Ambattha, to supreme perfection in righteousness and conduct.’ 4. ‘Now what think you. Ambattha ? Have you, as one of a class of pupils under the same teacher, been instructed in this supreme perfection of wisdom and conduct?’

215 REFORMERS AND THEIR FATE ‘Not that, Gotama. How little is it that I can profess to have learnt! How supreme this perfection of wisdom and conduct! Far is it from me to have been trained therein?’ ‘Then what think you, Ambattha? Although you have not thoroughly attained unto this supreme perfection of wisdom and goodness, have you been trained to take the yoke upon your shoulders, and plunge into the depths of the forest as one who would fain observe the vow of living only on fruits fallen of themselves?’ ‘Not even that, Gotama’. ‘Then what think you Ambattha? Althougn you have not attained unto this supreme perfection of wisdom and goodness, nor have attained to living on fruits fallen of themselves, have you been trained to take hoe and basket, and plunge into the depths of the forest as one who would fain observe the vow of living only on bulbs and roots and fruits?’ ‘Not even that, 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 attained to living on bulbs and roots and fruits, have you been taught to build yourself a fire-shrine on the borders of some village or some town, and dwell there as one who would fain serve the fire-god?’ ‘Not even that, 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 attained to living on bulbs and roots and fruits, and have not attained to serving the firegod, have you been taught to build yourself a four-doored almshouse at a spot where four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from any of the four directions, according to your ability and according to your power?’ ‘Not even that. 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 thereof is debarred. And your teacher too. the Brahman Pokkharasadi, has told you this saying : “Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels, that they should claim converse with Brahmans versed in the threefold Vedic Lore!” he himself not having even fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Ambattha,

216 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES how deeply your teacher the Brahman Pokkharasadi has herein done you wrong.’ 6. ‘And the Brhman Pokkharasadi Ambattha. is in the enjoyment of a grant from Pasenadi, the king of Kosala. But the king does not allow him to come into his presence. When he consults with him he speaks to him only from behind a curtain. How is it, Ambattha, that the very King, from whom he accepts this pure and lawful maintenance, King Pasendadi of Kosala, does not admit him to his presence? See, Ambattha, how deeply your teacher the Brahman Pokkharasadi, has herein done you wrong.” 7. ‘Now what think you, Ambattha ? Suppose a king, either seated on the neck of his elephant or on the back of his horse, or standing on the footrug of his chariot, should discuss some resolution of state with his chiefs or princes, and suppose as he left the spot and stepped on one side, a workman (Sudra) or the slave of a workman should come up and. standing there, should discuss the matter, saying : “Thus and thus said Pasendadi the King.” Although he should speak as the king might have spoken, or discuss as the king might have done, would he thereby be the king, or even as one of his officers?’ ‘Certainly not, Gotama.’ 8. ‘But just so, Ambattha, those ancient poets (Rishis) of the Brahmans, the authors of the verses, the utterers of the verses whose ancient form of words so chanted, uttered, or composed the Brahmans of to-day chant over again and rehearse, intoning or reciting exactly as has been intoned or recited—to wit, Atthaka, Vamaka, Vamadeva, Yamataggi, Angirasa, Bharadvaja, Vasettha, Vessamitta, Kassapa, and Bhagu—though you can say: ‘I as a pupil know by heart their verses ‘that you should on that account by a Rishi, or have attained to the state of a Rishi—such a condition of things has no existence!’ 9. ‘Now what think you, Ambattha ? What have you heard when Brahmans, old and well stricken in years, teachers of yours of their teachers, were talking together—did those ancient Rishis, whose verses you so chant over and repeat, parade about well groomed, perfumed, trimmed as to their hair and beard adorned with garlands and gems, clad in white garments, in the full possession and enjoyment of the five pleasures of sense, as you. and your teacher too, do now?’ ‘Not that, Gotama.’ ‘Or did they live, as their food, on boiled rice of the best sorts, from which all the black specks had been sought out and removed, and flavoured with sauces and curries of various kind as you, and your teacher too. do now?’ ‘Not that. Gotama.’

217 REFORMERS AND THEIR FATE ‘Or were they waited upon by women with fringes and furbelows round their loins, as you, and your teacher too, do now? ‘Or did they go about driving chariots, drawn by mares with plaited manes and tails, using long wands and goads the while, as you, and your teacher too, do now?’ ‘Not that Gotama.’ ‘Or did they have themselves guarded in fortified towns, with moats dug out round them and Crossbars let down before the gates, by men girt with long swords, as you, and your teacher too, do now?’ ‘Not that Gotama.’ 10. ‘So then, Ambattha, neither are. you a Rishi, nor your teacher, nor do you live under the conditions under which the Rishis lived. But whatsoever it may be, Ambattha, concerning which you are in doubt or perplexity about me, ask me as to that, I will make it clear by explanation.’ 11. Then the Blessed One went forth from his chamber, and began to walk up and down that Ambattha did the same. And as he thus walked up and down, following the Blessed One, he took stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. And he perceived them all save only two. With respect to those two—the concealed member and the extent of tongue—he was in doubt and perplexity, not satisfied not sure. 12. And the Blessed One knew that he was so in doubt. And he so arranged matters by his Wondrous Gift that Ambattha the Brahman saw how that part of the Blessed One that ought to be hidden by clothes was enclosed in a sheath. And the Blessed One so bent round his tongue that he touched and stroked both his ears, touched and stroked both his nostrils, and the whole circumstance of his forehead he covered with his tongue. And Ambattha, the young Brahman, thought: ‘The Samana Gotama is endowed with the thirty-two signs of a great man, with them all, not only with some of them. 1 And he said to the Blessed One: ‘And now, Gotama, we would fain depart. We are busy and have much to do.’ ‘Do Ambattha, what seemed to you fit.’ And Ambattha mounted his chariot drawn by mares, and departed thence. 13. Now at that time the Brahman Pokkharasadi had gone forth from Ukkattha with a great retinue of Brahmans, and was seated in his own pleasance waiting there for Ambattha. And Ambattha came on to the pleasance. And when he had come in his chariot as far as the path was practicable for chariots, he descended from it, and came on foot to where Pokkharasadi was, and saluted him, and took his seat