Revoluti Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 3 by the Government of Maharashtra:on...

8/13/2019 Revoluti Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 3 by the Government of Maharashtra:on and Cou

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Revolution and Counter-Revolution in Ancient India______________________________________________

ContentsPART I

Chapter 1: Ancient India on ExhumationChapter 2: The Ancient RegimeChapter 3: A Sunken PriesthoodChapter 4: Reormers and Their !ate

PART IIChapter ": The #ec$ine and !a$$ o %uddhism

Chapter &: The 'iterature o %rahminism

Chapter (: The Triumph o %rahminism

PART IIIChapter ): The *ora$s o the +ouse

Chapter ,: -rishna and +is .ita

Chapter 1/: Ana$0tica$ otes o irat Para and d0og Para

Chapter 11: %rahmins ersus -shatri0as

Chapter 12: Shudras and the Counter5Reo$ution

Chapter 13: The 6oman and the Counter5Reo$ution

________________________________________________________________

________________________

Editorial Note in the manuscript published in the Dr. Babasaheb

Ambedar! "ritin#s and $peeches% &ol. ' b( the )overnment o*

+aharashtra!

Dr. B. R. Ambedkar had proposed to write a treatise, i.e., `Revolution and

Counter-Revolution in Ancient India. !he table o" contents has been printed in

the chapter o" schemes. #e had ori$inall% planned to write seven books to be

included under this broad title. !he Committee was able to "ind some pa$es and

"ew chapters in his collection. !he chapters are also incomplete. A"ter scrutin%,the Committee came to a decision that `Revolution and Counter-Revolution in

Ancient India is to be presented in this volume with the available material

thou$h incomplete. Dr. Ambedkar considered the rise o" Buddhism as

revolution. !he Counter-Revolution pioneered b% Brahmins resulted into

decline and "all o" Buddhism.

As such the "ollowin$ chapters are included under this title.


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&. Ancient India on '(humation

). !he Ancient Re$ime*!he +tate o" the Ar%an +ociet%

. A +unken riesthood

. Re"ormers and !heir /ate

0. !he Decline and /all o" Buddhism

1. !he 2iterature o" Brahminism

3. !riumph o" Brahminism

4. !he 5orals o" the #ouse*5anusmruti or the 6ospel o" Counter-Revolution

7. hilosophic De"ence o" Counter-Revolution 89rishna and his 6ita:

&;. Anal%sis o" on 9ut did not

exist8


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!his essa% consists o" II t%ped "oolscap pa$es ta$$ed into a "ile. /rom the last

sentence it appears that the Chapter is incomplete. *Editors

%uddhism as a reo$ution8 It as as great a Reo$ution as the !rench

Reo$ution8 Though it 9egan as a Re$igious reo$ution@ it 9ecame more than

Re$igious reo$ution8 It 9ecame a Socia$ and Po$itica$ Reo$ution8 To 9e a9$e to

rea$ise ho proound as the character o this Reo$ution@ it is necessar0 to

kno the state o the societ0 9eore the reo$ution 9egan its course8 To use the

$anguage o the !rench Reo$ution@ it is necessar0 to hae a picture o the

ancient regime in India8

To understand the great reorm@ hich he 9rought a9out 90 his teaching@ it is

necessar0 to hae some idea o the degraded condition o the Ar0an cii$isation

at the time hen %uddha started on the mission o his $ie8

The Ar0an Communit0 o his time as steeped in the orst kind o

de9aucher0B socia$@ re$igious and spiritua$8To mention on$0 a e o the socia$ ei$s@ attention ma0 9e dran to gam9$ing8

.am9$ing had 9ecome as idespread among the Ar0ans as drinking8

Eer0 king had a ha$$ o gam9$ing attached to his pa$ace8 Eer0 king had an

expert gam9$er in his emp$o0ment as a companion to p$a0 ith8 -ing


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aish0as ere exc$uded rom it and the Shudras ere neer permitted to taste

it8 Its manuacture as a secret knon on$0 to the %rahmins8 +uraas open to

a$$ and as drunk 90 a$$8 The %rahmins a$so drank Sura8 Shukrachar0a the priest

to theAsurasdrank so heai$0 that in his drunken state he gae the $ie giing

5antraknon to him on$0 and ith hich he used to reie the Asuraski$$ed 90

the #easGto 9atchthe son o %rahaspati ho as the priest o the #eas8 The

*aha9harat mentions an occasion hen 9oth -rishna and Aruna ere dead

drunk8 That shos that the 9est among the Ar0an Societ0 ere not on$0 not ree

rom the drink ha9it 9ut that the0 drank heai$08 The most shameu$ part o it as

that een the Ar0an omen ere addicted to drink8 !or instance +udeshna[f3]the

ie o -ing irat te$$s her maid +airandhrito go to 9ichakaspa$ace and 9ring

Sura as she as d0ing to hae a drink8 It is not to 9e supposed that on$0 =ueens

indu$ged in drinking8 The ha9it o drinking as common among omen o a$$

c$asses and een %rahmin omen ere not ree rom it8 That $i=uor and dancing

as indu$ged in 90 the Ar0an omen is c$ear rom the 9ausitaki 6rih%a +utra1811512@ hich sa0s B H!our or eight omen ho are not idoed@ ater haing

9een rega$ed ith ine and ood are to dance or our times on the night

preious to the edding ceremon08H

That the drinking o intoxicating $i=uor as indu$ged in 90 %rahmin omen@ not

to speak o omen o the $oer


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There as po$0andr0 not o the ordinar0 t0pe8 The po$0andr0 prea$ent among

the Ar0ans as a po$0andr0 hen kinsmen coha9ited ith one oman8

#hahaprachetani and his son Soma coha9ited ith *arisha the daughter o

Soma8[f10]

Instances o grandather marr0ing his granddaughter are not anting8 #aksha

gae his daughter in marriage to his ather %rahma [f11] and rom that marriage

as 9orn the amous arada8 #auhitra gae his 2( daughters to his ather Soma

or coha9itation and procreation8 [f12]The Ar0ans did not mind coha9iting ith

omen in the open and ithin sight o peop$e8 The Rishis used to perorm

certain re$igious rites hich ere ca$$ed


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perormed in eer0 +indu marriage and the detai$s o hich are gien in the

Ashwala%an 6rah%a +utrais a re$ic o this act o the redemption o the Ar0an

oman rom the right o pre5$i9ation o the #eas8 The Avadan in the 2a@a

#oama is nothing 9ut the price or the extinguishing o the right o the #eas

oer the 9ride8 The +aptapadiperormed in a$$ +indu marriages and hich is

regarded as the most essentia$ ceremon0 ithout hich there is no $au$

marriage has an integra$ connection ith this right o pre5$i9ation o the #eas8

Saptapadi means a$king 90 the 9ridegroom seen steps ith the 9ride8 6h0 is

this essentia$; The anser is that the #eas@ i the0 ere dissatisied ith the

compensation@ cou$d c$aim the oman 9eore the seenth step as taken8 Ater

the seenth step as taken@ the right o the #eas as extinguished and the

9ridegroom cou$d take aa0 the 9ride and $ie as hus9and and ie ithout

9eing o9structed or mo$ested 90 the #eas8KKK

There as no ru$e o chastit0 or maidens8 A gir$ cou$d hae sexua$ intercourse

ith and a$so progen0 rom an09od0 ithout contracting marriage8 This iseident rom the root meaning o the ord 9an%a hich means a gir$8 -an0a

comes rom the root 9amhich means a gir$ ree to oer herse$ to an0 man8

That the0 did oer themse$es to an0 man and had chi$dren ithout contracting

regu$ar marriage is i$$ustrated 90 the case o 9untiand 5ats%a$andha. 9untihad

chi$dren rom dierent men 9eore she as married to andu and

5ats%a$andha had sexua$ intercourse ith the sage arashara 9eore she

married to +hantanuthe ather o Bhishma.

%estia$it0 as a$so prea$ent among the Ar0ans8 The stor0 o the sage #am

haing sexua$ intercourse ith a ema$e dear@ is e$$ knon8 Another instance is

that o Sur0a coha9iting ith a mare8 %ut the most hideous instance is that o the

oman haing sexua$ intercourse ith the horse in the Ashamedha adna.

ICL*P'ETEJ

C,APTER '

A $unen Priesthood

!his essa% is numbered as Chapter III in the "ile o" the Ancient Re$ime and

contains &1 "oolscap-t%ped pa$es. !his Chapter also seems to be le"t

incomplete.*Editors8

The priest$0 proession in the ancient Ar0an Societ0 as monopo$ised 90 the

%rahmins8 one except a %rahmin cou$d 9ecome a priest8 As custodians ore$igion@ the %rahmins ere the guides o the peop$e in mora$ and spiritua$

matters8 The0 ere to set the standard or peop$e to o$$o8 #id the %rahmins act

up to the standard; nortunate$0@ a$$ the eidence e hae@ shos that the

%rahmins had a$$en to the utmost depth o mora$ degradation8

A Shrotri0a %rahmin as supposed not to keep ith him a store o proision

$asting or more than a eek8 %ut the0 had s0stematica$$0 tramp$ed upon this ru$e


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and ere addicted to the use o the things stored up B stores@ to it@ o oods@

drinks@ c$othing@ e=uipages@ 9edding@ perumes@ and curr05stus8 The %rahmins

ere addicted to isiting shos such as :G

1J autch dances nakkamJ8

2J Singings o songs gitamJ8

3J Instrumenta$ music aditamJ8

4J Shos at airs pekhamJ8

"J %a$$ads recitations akkhanamJ8

&J +and music panisaramJ8

(J The chanting o 9ards eta$sJ8

)J Tam5tam p$a0ing kum9hathunamJ8

,J !air scenes so9hanagarkamJ8

1/J Acro9atic eats 90 -anda$as -anda$a5amsa5dhopanamJ8

11J Com9ats o e$ephants@ horses@ 9ua$oes@ 9u$$s@ goats@ rams@

cocks and =uai$s812J %outs at =uarter sta@ 9oxing@ rest$ing8 1351&J Sham5ights@ ro$$5ca$$s@

manoeures@ reies8

The0 ere addicted to games and recreationsB that is to sa0@

1J .ames on 9oards ith eight@ or ith ten ros o s=uares8

2J The same games p$a0ed 90 imagining such 9oards in the air8

3J -eeping going oer diagrams dran on the ground so that one5steps on$0

here one ought to go8

4J Either remoing the pieces or men rom a he$p ith oneFs nai$@ or putting

them into a heap@ in each case ithout shaking it8 +e ho shakes the heap@

$oses8

"J Throing dice8

&J +itting a short stick ith a $ong one8

(J #ipping the hand ith the ingers stretched out in $ac@ or red d0e@ or $our

ater@ and striking the et hand on the ground or on a a$$@ ca$$ing out Khat

sha$$ it 9e;F and shoing the orm re=uiredGe$ephants@ horses 8

)J .ames ith 9a$$s8

,J %$oing through to0 pipes made o $eaes8

1/J P$oughing ith to0 p$oughs811J Turning summersau$ts8

12J P$a0ing ith to0 indmi$$s made o pa$m $eaes8

13J P$a0ing ith to0 measures made o pa$m $eaes8 14@ 1"J P$a0ing ith to0

carts or to0 9os8

1&J .uessing at $etters traced in the air@ or on a p$a0e$$oFs 9ack8

1(J .uessing the p$a0e$$oFs thoughts8


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1)J *imicr0 o deormities8

The0 ere addicted to the use o high and $arge couches B that is to sa0:

1J *oea9$e settees@ high@ and six eet $ong AsandiJ8

2J #ians ith anima$ igures cared on the supports Pa$$ankoJ8

3J .oatFs hair coerings ith er0 $ong $eece .onakoJ8

4J Patchork counterpanes o man0 co$ours -ittakaJ8

"J 6hite 9$ankets PatikaJ8

&J 6oo$$en coer$ets em9roidered ith $oers Pata$ikaJ8

(J Mui$ts stued ith cotton oo$ Tu$ikaJ8

)J Coer$ets em9roidered ith igures o $ions@ tigers@ N c8@ ikatikaJ8

,J Rugs ith ur on 9oth sides dda$omJ8

1/J Rugs ith ur on one side Ekanta$omiJ8

11J Coer$ets em9roidered ith gems -atthissamJ8

12J Si$k coer$ets -ose00amJ813J Carpets $arge enough or sixteen dancers -ittakamJ8 1451&J E$ephant@

horse and chariot rugs8

1(J Rugs o ante$ope skins sen together AginepaeniJ8

1)J Rugs o skins o the p$antain ante$ope8

1,J Carpets ith anings a9oe them SauttarakkhadamJ8

2/J Soas ith red pi$$os or the head and eetH8 The %rahmins ere addicted

to the use o means or adorning and 9eauti0ing themse$esB that is to sa0 :

Ru99ing in scented poders on oneFs 9od0@ shampooing it@ and 9athing it@

patting the $im9s ith c$u9s ater the manner o rest$ers@ the use o mirrors@

e0e5ointments@ gar$ands@ rouge@ cosmetics@ 9race$ets@ neck$aces@ a$king5sticks@

reed cases or drugs@ rapiers@ sunshades@ em9roidered s$ippers@ tur9ans@

diadems@ hisks o the 0ak tai$ and $ong5ringed hite ro9es8 The %rahmins ere

addicted to such $o conersation as these :

Ta$es o kings@ o ro99ers@ o ministers o state B ta$es o ar@ o terrors@ o

9att$es B ta$k a9out oods and drinks@ c$othes@ 9eds@ gar$ands@ perumes B ta$ks

a9out re$ationships@ e=uipages@ i$$ages@ tons@ cities and countries B ta$es a9out

omen@ and a9out heroes B gossip at street corners@ or p$aces hence ater is

etched B ghost stories B desu$tor0 ta$k B specu$ations a9out the creation o the

$and or sea@ or a9out existence and non5existence8 The %rahmins ere addictedto the use o rang$ing phrases: such as:

H?ou donFt understand this doctrine and discip$ine@ I do8H H+o shou$d 0ou

kno a9out this doctrine and discip$ine;H H?ou hae a$$en into rong ies8 It is

I ho am in the right8H H I am speaking to the point@ 0ou are not8H H?ou are putting

$ast hat ought to come irst@ and irst hat ought to come $ast8H


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H6hat 0ouFe ex5cogitated so $ong@ that is a$$ =uite upset8H H ?ou are proed to

9e rong8H H Set to ork to c$ear 0our ies8H H #isentang$e 0ourse$ i 0ou can8H

The %rahmins ere addicted to taking messages@ going on errands@ and acting

as go59eteensB to it@ on kings@ ministers o state@ -shatri0as@ %rahmans@ or

0oung men@ sa0ing: F.o there@ come hither@ take this ith 0ou@ 9ring that rom

there8F

FThe %rahmins ere tricksters@ drone out o ho$0 ords or pra0J@ diiners@ and

exorcists@ eer hungering to add gain to gain8F

The %rahmins earned their $iing 90 rong means o $ie$ihood@ 90 $o arts@

such as these:

1J Pa$mistr0Gprophes0ing $ong $ie@ prosperit0@ N c8@ or the reerse rom

marks on a chi$dFs hands@ eet@ N c8J

2J #iining 90 means o omens and signs8

3J Auguries dran rom thunder9o$ts and other ce$estia$ portents8

4J Prognostication 90 interpreting dreams8"J !ortune5te$$ing rom marks on the 9od08

&J Auguries rom the marks on c$oth gnaed 90 mice8

(J Sacriicing to Agni8

)J Lering o9$ations rom a spoon8 ,513J *aking oerings to gods o husks@

o the red poder 9eteen the grain and the husk@ o husked grain read0 or

9oi$ing@ or ghee and o oi$8

14J Sacriicing 90 speing mustard seeds@ N c8@ into the ire out

o oneFs mouth8

1"J #raing 9$ood rom oneFs right knee as a sacriice to the

gods8

1&J 'ooking at the knuck$es@ N c8@ and@ ater muttering a charm@ diining

hether a man is e$$ 9orn o $uck or not8

1(J #etermining hether the site or a proposed house or p$easance@ is $uck

or not8

1)J Adising on customar0 $a8

1,J 'a0ing demons in a cemeter08

2/J 'a0ing ghosts8

21J -no$edge o the charms to 9e used hen $odging in an earth house8

22J Snake charming823J The poison crat8

24J The scorpion crat8

2"J The mouse crat8

2&J The 9ird crat8

2(J The cro crat8

2)J !orete$$ing the num9er o 0ears that man has 0et to $ie8


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!orete$$ing distur9ances8

!orete$$ing a pesti$ence8

!orete$$ing a hea$th0 season8

Counting on the ingers8

Counting ithout using the ingers Summing up $arge tota$s8

Composing 9a$$ads@ poetising8

Casuistr0@ sophistr08

The %rahmins@ hi$e $iing on ood proided 90 the aithu$@ earn their $iing 90rong means o $ie$ihood 90 $o arts@ such as:

1J Arranging a $uck0 da0 or marriages in hich the 9ride or 9ridegroom is

9rought home8


sent orth8

3J !ixing a $uck0 time or the conc$usion o treaties o peace or using charms

to procure harmon0J84J !ixing a $uck0 time or the out9reak o hosti$ities or using charms to make

discordJ8

"J !ixing a $uck0 time or the ca$$ing in o de9ts or charms or success in

throing diceJ8

&J !ixing a $uck0 time or the expenditure o mone0 or charms to 9ring i$$ $uck

to an opponent throing diceJ8

(J sing charms to make peop$e $uck08

)J sing charms to make peop$e un$uck08

,J sing charms to procure a9ortion8

1/J Incantations to keep a manFs as ixed811J Incantations to 9ring on dum9ness8

12J Incantations to make a man thro up his hands8

13J Incantations to 9ring on deaness8

14J L9taining oracu$ar ansers 90 means o the magic mirror8

1"J L9taining oracu$ar ansers through a gir$ possessed8

1&J L9taining oracu$ar ansers rom a god8

1(J The orship o the Sun8

1)J The orship o the .reat Lne8

1,J %ringing orth $ames rom oneFs mouth8

2/J Inoking Siri@ the goddess o 'uck8 The %rahmins earned their $iing 90

rong means o $ie$ihood@ 90 $o arts@ such as these:

1J oing gits to a god i a certain 9eneit 9e granted8

2J Pa0ing such os8

3J Repeating charms hi$e $odging in an earth house8

4J Causing iri$it08


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"J *aking a man impotent8

&J !ixing on $uck0 sites or de$$ings8

(J Consecrating sites8

)J Ceremonia$ rinsing o the mouth8

,J Ceremonia$ 9athing8

1/J Lering sacriices8

11514J Administering emetics and purgaties8

1"J Purging peop$e to re$iee the head that is 90 giing drugs to

make peop$e snee>eJ8

1&J Li$ing peop$eFs ears either to make them gro or to hea$

sores on themJ8

1(J Satis0ing peop$eFs e0es soothing them 90 dropping medicina$

oi$s into themJ8

1)J Administering drugs through the nose8

1,J App$0ing co$$0rium to the e0es82/J .iing medicina$ ointment or the e0es8

21J Practising as an ocu$ist8

22J Practising as a surgeon8

23J Practising as a doctor or chi$dren8

24J Administering roots and drugs8

2"J Administering medicines in rotation8

ICL*P'ETEJ

C,APTER 0

Re*ormers and Their 1ate

!his is a t%ped bound cop% consistin$ o" 43 pa$es. !he Ambatta +utta starts

at pa$e 17 o" the manuscript and a"ter pa$e 3;, pa$es are numbered "rom A to

. !he be$innin$ o" pa$e 3& starts with 2ohikka +utta.*Editors8

18 Ar0an Societ08 II8 %uddha and Reorm8 III8 I

It as Sir T8 *adhaa Ra ho speaking o +indu Societ0 o his time said :

HThe $onger one $ies@ o9seres@ and thinks@ the more deep$0 does he ee$ that

there is no communit0 on the ace o the earth hich suers $ess rom po$itica$

ei$s and more rom se$5in$icted or se$5accepted or se$5created@ and thereore

aoida9$e ei$s@ than the +indu Communit08HThis ie expresses =uite accurate$0 and ithout exaggeration the necessit0

o socia$ reorm in +indu Societ08

The irst Socia$ Reormer and the greatest o them a$$ is .autama %uddha8 An0

histor0 o Socia$ Reorm must 9egin ith him and no histor0 o Socia$ Reorm in

India i$$ 9e comp$ete hich omits to take account o his great achieements8


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Siddhartha@ surname .autama@ as 9orn in the Sak0a c$an a8t -api$astu in

orthern India@ on the 9orders o epa$ in "&3 %8C8 Tradition sa0s he as a

prince8 +e receied education it or a prince@ as married and had a son8

Lppressed 90 the ei$s and miser0 then prea$ent in the Ar0an Societ0 he

renounced the or$d at the age o tent05nine and $et his home in search or

truth and de$ierance8 +e 9ecame a mendicant and studied ith to

distinguished teachers@ 9ut inding that their teachings did not satis0 him he $et

them and 9ecame an ascetic8 +e gae up that a$so as 9eing uti$e8 %0 hard

thinking he got insight into things and as a resu$t o this insight he ormu$ated his

on

Dhamma.This as at the age o thirt05ie8 The remainder o his eight0 0ears

he spent in spreading his #hamma and ounding and administering an order o

monks8 +e died a9out the 0ear 4)3%8C8 at -usinara surrounded 90 his deoted

o$$oers8

To the carr0ing out o his mission@ the %uddha deoted a$$ his da0s ater theachieement o en$ightenment8 +is time as diided 9eteen eeding the $amp

o his on spiritua$ $ie 90 so$itar0 meditationGust as


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time@ and has appea$ed most to India through the ages@ is expressed 90 the

%rahmin in these ords :

HThe monk .otama has gone orth into the re$igious $ie@ giing up the great

c$an o his re$aties@ giing up much mone0 and go$d@ treasure 9oth 9uried and

a9oe ground8 Tru$0 hi$e he as sti$$ a 0oung man@ ithout a gre0 hair on his

head@ in the 9eaut0 o his ear$0 manhood he ent orth rom the househo$d $ie

into the home$ess state8H

HSuch a $ie as his@ demanded not on$0 p$easant manners@ s0mpath0 and

kindness@ 9ut irmness and courage8 6hen the occasion re=uired it@ he cou$d 9e

ca$m$0 seere ith those ho orked ei$ or the Lrder8 Ph0sica$ pain@ he 9ore

not on$0 ith e=uanimit0 9ut ith no diminution o his inner o08 Courage a$so

as needed and as ound B as@ or examp$e@ in the %uddhaFs ca$m attitude

during #eadattaFs arious attempts to assassinate him@ in acing threats o

murder@ and in the conersion o the amous 9andit in the -ingdom o -osa$a@

hom a$$ the countr0side eared@ and hom the %uddha isited@ a$one andunarmed@ in his $air@ changing him rom a scourge o the kindorn to a peaceu$

mem9er o the Lrder8 either pain@ danger@ nor insu$ts marred his spiritua$

peace8 6hen he as rei$ed he rei$ed not again8 or as he $acking in tender

thoughtu$ness or those ho needed his comort and support8H

+e as 9e$oed o a$$8 Repeated$0 he is descri9ed or descri9es himse$@ as one

9orn into the or$d or the good o the man0@ or the happiness o the man0@ or

the adantage@ the good@ the happiness o gods and men@ out o compassion or

the or$d8

+e $et an inde$i9$e mark on the Ar0an Societ0 and a$though his name has

gone out o India the impression o his teaching sti$$ remains8

+is re$igion spread $ike i$d ire8 It soon 9ecame the re$igion o the ho$e o

India8 %ut it did not remain conined to India8 It reached eer0 corner o the then

knon or$d8 A$$ races accepted it8 Een the Aghans ere once %uddhists8 It

did not remain conined to Asia8 There is eidence to sho that %uddhism as

the re$igion o Ce$tic %ritain8[f15]6hat as the cause o this rapid spread o

%uddhism; /n this point hat Pro8 +opkins has said is orth =uoting8 This is

hat he sa0s:

HThe cause@ then@ o the rapid spread o %uddhism at the 9eginning o its career

$ies on$0 in the conditions o its teaching and the in$uentia$ 9acking o itsounder8 It as the indiidua$ %uddha that captiated men B it as the teaching

that emanated rom him that ired enthusiasm B it as his position as an

aristocrat that made him accepta9$e to the aristocrac0@ his magnetism that made

him the ido$ o the peop$e8 !rom eer0 page stands out the strong@ attractie

persona$it0 o this teacher and inner o hearts8 o man eer $ied so god$ess

0et so god$ike8 Arrogating to himse$ no diinit0@ despairing o uture 9$iss@ 9ut


16/244

ithout ear as ithout hope@ $eader o thought 9ut despising $oing$0 the o$$0 o

the or$d@ exa$ted 9ut adored@ the uniersa$ 9rother@ he andered among men@

simp$0@ serene$0@ ith gent$e iron0 su9duing them that opposed him@ to

congregation ater congregation speaking ith maestic seetness@ the master

to each@ the riend o a$$8 +is oice as singu$ar$0 i9rant and e$o=uentB his er0

tones coninced the hearer@ his $ooks inspired ae8 !rom the tradition it appears

that he must hae 9een one o those hose persona$it0 a$one suices to make a

man not on$0 a $eader 9ut a$so a god to the hearts o his e$$os8 6hen such a

one speaks he o9tains hearers8 It matters $itt$e hat he sa0s@ or he in$uences

the motions@ and 9ends hoeer $istens to his i$$8 %ut i added to this

persona$it0@ i encompassing it8 there 9e the ee$ing in the minds o others that

hat this man teaches is not on$0 a ariet0@ 9ut the er0 hope o their sa$ation B

i or the irst time the0 recognise in his ords the truth that makes o s$aes ree

men@ o c$asses a 9rotherhood@ then it is not diicu$t to see herein $ies the

$ightning $ike speed ith hich the e$ectric current passes rom heart to heart8Such a man as %uddha@ such as the essentia$ o his teaching: and such as

the ineita9$e rapidit0 o %uddhistic expansion and the proound in$uence o the

shock that as produced 90 the ne aith upon the mora$ consciousness o

%uddhaFs peop$e8H

To understand the great reorm@ hich he 9rought a9out 90 his teaching@ it is

necessar0 to hae some idea o the degraded condition o the Ar0an cii$isation

at the time hen %uddha started on the mission o"his $ie8

The Ar0an Communit0 o his time as steeped in the orst kind o

de9aucher0: socia$@ re$igious and spiritua$8

To mention on$0 a e o the socia$ ei$s@ attention ma0 9e dran to gam9$ing8

.am9$ing had 9ecome as idespread among the Ar0ans as drinking8

Eer0 king had a ha$$ o gam9$ing attached to his pa$ace8 Eer0 king had an

expert gam9$er in his emp$o0ment as a companion to p$a0 ith8 -ing


17/244

This ice o gam9$ing as not conined to kings8 It had inected een the

common o$k8 Rig5eda contains $amentations o poor Ar0an ruined 90 gam9$ing8

The ha9it o gam9$ing had 9ecome so common in -auti$0aFs time that there ere

gam9$ing houses $icensed 90 the king rom hich the king deried considera9$e

reenue8

#rinking as another ei$ hich as rampant among the Ar0ans8 'i=uors ere

o to sorts +omaand +ura. +omaas a sacriicia$ ine8 The drinking o the

Soma as in the 9eginning permitted on$0 to %rahmins@ -shatri0as and

aish0as8 Su9se=uent$0 it as permitted on$0 to %rahmins and -shatri0as8 The

aish0as ere exc$uded rom it and the Shudras ere neer permitted to taste

it8 Its manuacture as a secret knon on$0 to the %rahmins8 +uraas open to

a$$ and as drunk 90 a$$8 The %rahmins a$so drank +ura.Shukrachar0a[f18] the

priest to theAsurasdrank so heai$0 that in his drunken state he gae the $ie5

giing 5antras*knon to him on$0 and ith hich he used to reie theAsuras

ki$$ed 90 the Devas*to 9atchthe son o Brahaspati ho as the priest o the#eas8 The *aha9harat mentions an occasion hen 9oth 9rishna andAr@una

ere dead drunk8 That shos that the 9est among the Ar0an Societ0 ere not

on$0 not ree rom the drink ha9it 9ut that the0 drank heai$08 The most shameu$

part o it as that een the Ar0an omen ere addicted to drink8 !or instance

+udeshna[f19]the ie o king onta$

diisions@ a$$ on a par ith each other in the matter o socia$ re$ationship8 These

diisions@ had 9ecome ertica$@ one a9oe the other8 %eing p$aced a9oe or

9e$o there as 9oth ea$ous0 and ria$r0 among the our c$asses8 This ea$ous0

and ria$r0 had gien rise een to enmit08 This enmit0 as particu$ar$0 noticea9$e9eteen the to highest c$asses@ name$0@ the %rahmins and the -shatri0as and

there as a regu$ar c$ass war9eteen the to@ so intense that it ou$d de$ight

the heart o an0 *arxian to read the descriptions thereo8 nortunate$0 there is

no detai$ed histor0 o this c$ass ar 9eteen the %rahmins and the -shatri0as8

Ln$0 a e instances hae 9een recorded8 ena@ Pururaas@ ahusha@ Sudas@


18/244

Sumukh and imi ere some o the -shatri0a kings ho came into the con$ict

ith the %rahmins8 The issues in these con$icts ere dierent8

The issue 9eteen ena and the %rahmins as hether a -ing cou$d

command and re=uire the %rahmins to orship him and oer sacriice to him

instead o the .ods8 The issue 9eteen Pururaas and the %rahmins as

hether a -shatri0a -ing cou$d coniscate the propert0 o the %rahmin8 The

issue 9eteen ahusha and the %rahmins as hether a -shatri0a king cou$d

order a %rahmin to do a seri$e o98 The issue 9eteen imi and the %rahmins

as hether the king as 9ound to emp$o0 on$0 his ami$0 priest at the sacriicia$

ceremon08 The issue 9eteen Sudas and the %rahmins as hether the king

as 9ound to emp$o0 on$0 a %rahmin as a priest8

This shos ho 9ig ere the issues 9eteen the to c$asses8 o onder that

the strugg$e 9eteen them as a$so the 9itterest8 The ars 9eteen them ere

not mere$0 occasiona$ riots8 The0 ere ars o extermination8 It is stated that

Parashuram a %rahmin ought against the -shatri0as tent05one times andki$$ed eer0 -shatri0a8

6hi$e the to c$asses ere ighting among themse$es or supremac0@ the0

9oth com9ined to keep don the aish0as and the Shudras8 The aish0a as a

mi$ch co8 +e $ied on$0 to pa0 taxes8 The Shudra as a genera$ 9east o"

9urden8 These to c$asses existed or the so$e purpose o making the $ie o the

%rahmins and -shatri0as g$orious and happ08 The0 had no right to $ie or

themse$es8 The0 $ied to make the $ie o their 9etters possi9$e8

%e$o these to c$asses there ere others8 The0 ere the Chanda$as and

Shappakas8 The0 ere not untoucha9$es 9ut the0 ere degraded8 The0 ere

outside the pa$e o societ0 and outside the pa$e o $a8 The0 had no rights and

no opportunities8 The0 ere the reects o the Ar0an Societ08

The sexua$ immora$it0 o" the Ar0an Societ0 must shock their present da0

descendants8 The Ar0ans o pre5%uddhist da0s had no such ru$e o prohi9ited

degrees@ as e hae toda0 to goern their sexua$ or matrimonia$ re$ationship8

According to the Ar0an *0tho$og0@ %rahma is the creator8 %rahma had three

sons and a daughter8 +is one son #aksha married his sister8 The daughters

9orn o this marriage 9eteen 9rother and sister ere married some to

-ash0apa the son o *arichi the son o %rahma and some to #harma the third

son o %rahma8[f21]

In the Rig5eda there is an episode re$ated o ?ama and ?ami 9rother and

sister8 According to this episode ?ami the sister inites her 9rother ?ama to

coha9it ith her and 9ecomes angr0 hen he reuses to do so [f22]8

A ather cou$d marr0 his daughter8


19/244

as po$0andri not o the ordinar0 t0pe8 The po$0andri prea$ent among the

Ar0ans as a po$0andri hen -insmen coha9ited ith one oman8

Dhahaprachetani and his son +oma coha9ited ith 5arisha the daughter o

+oma[f27].

Instances o grandather marr0ing his grand5daughter are not anting8 #aksha

gae his daughter in marriage to his ather %rahma [f28] and rom that marriage

as 9orn the amous arada8 #auhitra8 gae his 2( daughters to his ather

Soma or coha9itation and procreation[f29]8

The Ar0ans did not mind coha9iting ith omen in the open and ithin sight o

peop$e8 The Rishis used to perorm certain re$igious rites hich ere ca$$ed

amde0a rata8 These rites used to 9e perormed on the ?adn0a %humi8 I an0

oman came there and expressed a desire or sexua$ intercourse and asked the

sage to satis0 her@ the sage used to coha9it ith her then and there in the open

on the ?adn0a %humi8 Instances o this ma0 9e mentionedB the case o the sage

Parashara ho had sexua$ intercourse ith Sat0aati and a$so o #irghatapa8That such a custom as common is shon 90 the existence o the ord A0oni8

The ord A0oni is understood to mean o immacu$ate conception8 That is not

hoeer the origina$ meaning o the ord8 The origina$ meaning o the ord ?oni

is house8 A0oni means conceied out o the house i8e8 in the open8 That there

as nothing deemed to 9e rong in this is c$ear rom the act that 9oth Sita and

#raupadi ere A0onia8 That this as er0 common is c$ear rom the act that

re$igious inunctions had to 9e issued against such a practice8[f30]

There as prea$ent among the Ar0ans the practice o renting out their omen

to others or a time8 As an i$$ustration ma0 9e mentioned the stor0 o *adhai [f31]

The king ?a0ati gae his daughter *adhai as an oering to his guru .a$a8

.a$a rented out the gir$ *adhai to three kings each a period8 Thereater he

gae her in marriage to ishamitra8 She remained ith him unti$ a son as

9orn to her8 Thereater .a$a took aa0 the gir$ and gae her 9ack to her ather

?a0ati8

%esides the practice o $etting out omen to others temporari$0 at a rent@ there

as prea$ent among the Ar0ans another practice name$0@ a$$oing procreation

90 the 9est amongst them8 Raising a ami$0 as treated 90 them as though it

as a 9reeding or stock raising8 Among the Ar0as there as a c$ass o persons

ca$$ed Devas ho ere Ar0ans 9ut o a superior status and proess8 TheAr0ans a$$oed their omen to hae sexua$ intercourse ith an0 one o the c$ass

o #eas in the inerest o good 9reeding8 This practice preai$ed so extensie$0

that the #eas came to regard pre$i9ation in respect o the Ar0an omen as their

prescriptie right8 o Ar0an oman cou$d 9e married un$ess this right o

pre$i9ation had 9een redeemed and the oman re$eased rom the contro$ o the

#eas 90 oering hat as technica$$0 ca$$edAvadan.The 'aa +oame hich is


20/244

perormed in eer0 +indu marriage and the detai$s o hich are gien in the

Asha$a0an .rah0a Sutra is a re$ic o this act o the redemption o the Ar0an

oman rom the right o pre$i9ation o the #eas8 TheAvadanin the 'aa +oame

is nothing 9ut the price or the extinguishment o the right o the #eas oer the

9ride8 The +aptapadiperormed in a$$ +indu marriages and hich is regarded as

the most essentia$ ceremon0 ithout hich there is no $au$ marriage has an

integra$ connection ith this right o pre$i9ation o the #eas8 Saptapadi means

a$king 90 the 9ridegroom seen steps ith the 9ride8 6h0 is this essentia$; The

anser is that the #eas i the0 ere dissatisied ith the compensation cou$d

c$aim the oman 9eore the seenth step as taken8 Ater the seenth step as

taken@ the right o the #eas as extinguished and the 9ridegroom cou$d take

aa0 the 9ride and $ie as hus9and and ie ithout 9eing o9structed or

mo$ested 90 the #eas8

There as no ru$e o chastit0 or maidens8 A gir$ cou$d hae sexua$ intercourse

ith and a$so progen0 rom an09od0 ithout contracting marriage8 This iseident rom the root meaning o the ord 9an%a hich means a gir$8 9an%a

comes rom the root 9amhich means a gir$ ree to oer herse$ to an0 man8

That the0 did oer themse$es to an0 man and had chi$dren ithout contracting

regu$ar marriage is i$$ustrated 90 the case o 9untiand 5ats%a$andha.-unti had

chi$dren rom dierent men 9eore she as married to Pandu and *ats0agandha

had sexua$ intercourse ith the sage Parashara 9eore she as married to

+hantanuthe ather o %hishma8

%estia$it0 as a$so prea$ent among the Ar0ans8 The stor0 o the sage #am

haing sexua$ intercourse ith a ema$e deer[f32]is e$$ knon8 Another instance

is that o Sur0a coha9iting ith a mare[f33]88 %ut the most hideous instance is that

o the oman haing sexua$ intercourse ith the horse in the Ashamedha

?adna8

The re$igion o the Ar0an consisted o the adnaor sacriice8 The sacriice as

a means to enter into the godhead o the gods@ and een to contro$ the gods8

The traditiona$ sacriices ere tent05one in num9er diided into three c$asses

o seen each8 The irst ere sacriices o 9utter@ mi$k@ corn@ etc8 The second

c$ass coered +oma sacriices and third anima$ sacriices8 The sacriice ma0 9e

o short duration or $ong duration $asting or a 0ear or more8 The $atter as ca$$ed

a +attra.The argument in aour o the sacriice is that eterna$ ho$iness is on90 him that oers the sacriice8 ot on$0 a manFs se$ 9ut a$so his *anes stood to

9eneit 90 means o sacriice8 +e gies the *anes p$easure ith his oering@ 9ut

he a$so raises their estate@ and sends them up to $ie in a higher or$d [f34]8

The sacriice as 90 no means meant as an aid to the ac=uirement o

heaen$0 9$iss a$one8 *an0 o the great sacriices ere or the gaining o good

things on earth8 That one shou$d sacriice ithout the u$terior motie o gain is


21/244

unknon8 %rahmanic India kne no thank oering8 Lrdinari$0 the gain is

represented as a compensating git rom the diinit0@ hom the0 sacriice8 The

sacriice 9egan ith the recitation : H +e oers the sacriice to the god ith this

text : F#o thou gie to me andJ I i$$J gie to thee B do thou 9esto on me andJ

I i$$J 9esto on theeF8 H

The ceremon0 o the sacriice as ae5inspiring8 Eer0 ord as pregnant

ith conse=uences and een the pronunciation o the ord or accent as

ateu$8 There are indications@ hoeer@ that the priest themse$es understood

that@ much in the ceremonia$ as pure hocus5pocus@ and not o much

importance as it as made out to 9e8

Eer0 sacriice meant ee to the priest8 As to ee@ the ru$es ere precise and

their propounds ere un9$ushing8 The priest perormed the sacriice or the ee

a$one@ and it must consist o a$ua9$e garments@ kine@ horses or go$dGhen

each as to 9e gien as careu$$0 stated8 The priests had 9ui$t up a great

comp$ex o orms@ here at eer0 turn ees ere demanded8 The ho$eexpense@ a$$ing on one indiidua$ or hose 9eneit the sacriice as perormed@

must hae 9een enormous8 +o cost$0 the ho$e thing 9ecame can 9e seen

rom the act that in one p$ace the ee or the sacriice is mentioned as one

thousand cos8 !or this greed@ hich ent so ar that he proc$aimed that he ho

gies a thousand cos o9tains a$$ things o heaen8 The priest had a good

precedent to cite@ or@ the gods o heaen@ in a$$ ta$es to$d o them@ eer demand

a reard rom each other hen the0 he$p their neigh9our gods8 I the .ods seek

reards@ the priest has a right to do the same8

The principa$ sacriice as the anima$ sacriice8 It as 9oth cost$0 and 9ar9aric8

In the Ar0an re$igion there are ie sacriicia$ anima$s mentioned8 In this $ist o

sacriicia$ anima$s man came irst8 The sacriice o a man as the cost$iest8 The

ru$es o sacriice re=uired that the indiidua$ to 9e s$aughtered must 9e neither a8

priest nor a s$ae8 +e must 9e a -shatri0a or aish0a8 According to the ordinar0

a$uation o those times the cost o 9u0ing a man to 9e sacriiced as one

thousand cos8 %esides 9eing cost$0 and 9ar9aric@ it must hae 9een reo$ting

9ecause the sacriicers had not on$0 to ki$$ the man 9ut to eat him8 ext to man

came the horse8 That a$so as a cost$0 sacriice 9ecause the horse as a rare

and a necessar0 anima$ or the Ar0ans in their con=uest o India8 The Ar0ans

cou$d hard$0 aord such a potent instrument o mi$itar0 domination to 9e oeredas sacriice8 The sacriice must hae 9een reo$ting in as much as one o the

ritua$s in the horse5sacriice as the copu$ation o the horse 9eore it as

s$aughtered ith the ie o the sacriicer8

The anima$s most common$0 oered or sacriice ere o course the catt$e

hich ere used 90 the peop$e or their agricu$tura$ purposes8 The0 ere most$0

cos and 9u$$ocks8


22/244

The ?adnas ere cost$0 and the0 ou$d hae died out o sheer considerations

o expense ino$ed8 %ut the0 did not8 The reason is that the stoppage o ?adna

ino$ed the =uestion o the $oss o the %rahminFs ees8 There cou$d 9e no ees i

the ?adna ceased to 9e perormed and the %rahmin ou$d stare8 The %rahmin

thereore ound a su9stitute or the cost$0 sacriicia$ anima$s8 !or a human

sacriice the %rahmin a$$oed as a su9stitute or a $ie man@ a man o stra or

meta$ or earth8 %ut the0 did not a$together gie up human sacriice or ear that

this ?adna might 9e stopped and the0 shou$d $ose their ees8 6hen human

sacriice 9ecame rare@ anima$ sacriice came in as a su9stitute8 Anima$ sacriice

as a$so a =uestion o expense to the $ait08 +ere again rather than a$$o the

sacriice to go out o ogue@ the %rahmins came orard ith sma$$er anima$s or

catt$e ust as catt$e had 9een a$$oed to take the p$ace o the man and the horse8

A$$ this as or the purpose o maintaining the adnaso that the %rahmin did not

$ose his ees hich as his maintenance8 So set ere the %rahmins on the

continuance o the ?adna that the0 ere satisied ith mere$0 rice as an oering8It must not hoeer 9e supposed that the institution o su9stitutes o the

?adnas o the Ar0ans had 9ecome $ess horrid8 The introduction o su9stitutes

did not ork as a comp$ete rep$acement o the more expensie and more

ghast$0 sacriice 90 the $ess expensie and the more innocent8 A$$ that it meant

as that the oering ma0 9e according to the capacit0 o the sacriicer8 I he as

poor his oering ma0 9e rice8 I he as e$$ to do it might 9e a goat8 I he as

rich it might 9e a man@ horse@ co or a 9u$$8 The eect o the su9situtes as that

the ?adna as 9rought ithin the capacit0 o a$$ so that the %rahmin reaped a

$arger harest o east on the tota$8 It did not hae the eect o stopping anima$

sacriice8 Indeed anima$s continued to 9e sacriiced 90 the thousands8

The ?adna oten 9ecame a regu$ar carnage o catt$e at hich the %rahmins did

the ork o 9utchers8 Lne gets some idea o the extent o this carnage o

innocent anima$s rom reerences to the ?adnas hich one comes across in

%uddhist $iterature8 In the Suttanipat a description is gien o the ?adna that as

arranged to 9e perormed 90 Pasenadi@ king o -osa$a8 It is stated that there

ere tied to the po$es or s$aughter at the ?adna ie hundred oxen@ ie hundred

9u$$s@ ie hundred cos@ ie hundred goats and ie hundred $am9s and that the

serents o the king ho ere detai$ed to do the o9s according to the orders

gien to them 90 the oiciating %rahmin priests ere doing their duties ith tearsin their e0es8

The ?adna 9esides ino$ing a terri9$e carnage as rea$$0 a kind o carnia$8

%esides roast meet there as drink8 The %rahmins had Soma as e$$ as Sura8

The others had Sura in a9undance8 A$most eer0 ?adna as o$$oed 90

gam9$ing and hat is most extraordinar0 is that@ side 90 side there ent on a$so

sexua$ intercourse in the open8 ?adna had 9ecome de9aucher0 and there as


23/244

no re$igion $et in it8 The Ar0an re$igion as ust a series o o9serances8 %ehind

these o9serances there as no 0earning or a good and a irtuous $ie8 There

as no hunger or thirst or rightousness8 Their re$igion as ithout an0 spiritua$

content8 The h0mns o the Rig eda urnish er0 good eidence o the a9sence

o an0 spiritua$ 9asis or the Ar0an re$igion8 The h0mns are pra0ers addressed 90

the Ar0ans to their gods8 6hat do the0 ask or in these pra0ers; #o the0 ask to

9e kept aa0 rom temptation; #o the0 ask or de$ierance rom ei$; #o the0

ask or orgieness o sins; *ost o the h0mns are in praise o Indra8

The0 praise him or haing 9rought destruction to the enemies o the Ar0ans8

The0 praise him 9ecause he ki$$ed a$$ the pregnant ies o -rishna@ an Asura8

The0 praise him 9ecause he destro0ed hundreds o i$$ages o the Asuras8 The0

praise him 9ecause he ki$$ed $akhs o #as0us8 The Ar0ans pra0 to Indra to carr0

on greater destruction among the Anar0as in the hope that the0 ma0 secure to

themse$es the ood supp$ies o the Anar0as and the ea$th o the Anar0as8 !ar

rom 9eing spiritua$ and e$eating@ the h0mns o the Rig5eda are saturated ithicked thoughts and icked purposes8 The Ar0an re$igion neer concerned itse$

ith hat is ca$$ed a righteous $ie8

II

Such as the state o the Ar0an Societ0 hen %uddha as 9orn8 There are

to pertinent =uestions regarding %uddha as a reormer ho $a9oured to reorm

the Ar0an Societ08 6hat ere the chie p$anks in his reorm; To hat extent did

he succeed in his reorm moement; To take up the irst =uestion8

%uddha e$t that or the incu$cation o a good and a pure $ie@ examp$e as

9etter than precept8 The most important thing he did as to $ead a good and a

pure $ie so that it might sere as a mode$ to a$$8 +o un9$emished a $ie he $ed

can 9e gathered rom the Brahma-ala +utta.It is reproduced 9e$o 9ecause it

not on$0 gies an idea o the pure $ie that %uddha $ed 9ut it a$so gies an idea o

ho impure a $ie the %rahmins@ the 9est among the Ar0ans $ed8

Brahma 2ala $utta

18 Thus hae I heard8 The %$essed Lne as once going a$ong the high road

9eteen Raagaha and a$anda ith a great compan0 o the 9rethren ith a9out

ie hundred 9rethren8 And Suppi0a the mendicant too as going a$ong the high

road 9eteen Raagaha and a$anda ith his discip$e the 0oung %rahmadatta8o ust then Suppi0a the mendicant as speaking in man0 a0s in dispraise o

the %uddha@ in dispraise o the #octrine@ in dispraise o the Lrder8 %ut 0oung

%rahmadatta@ his pupi$@ gae utterance@ in man0 a0s@ to praise o the %uddha@

to praise o the #octrine@ to praise o the Lrder8 Thus the0 to@ teacher and

pupi$@ ho$ding opinions in direct contradiction o one to the other@ ere o$$oing@

step 90 step@ ater the %$essed one and the compan0 o the 9rethren8


24/244

28 o the %$essed one put up at the ro0a$ rest house in the Am9a$atthika

p$easance to pass the night@ and ith him the compan0 o the 9rethren8 And so

a$so did Suppi0a the mendicant@ and ith him his 0oung discip$e %rahmadatta8

And there@ at the rest houses@ these to carried on the same discussion as

9e$ore8

38 And in the ear$0 dan a num9er o the 9rethren assem9$ed as the0 rose up8

in the pai$ion B and this as the trend o the ta$k that sprang up among them as

the0 ere seated there8 F+o onderu$ a thing is it@ 9rethren@ and ho strange

that the %$essed Lne@ he ho knos and sees@ the Arahat the %uddha

Supreme@ shou$d so c$ear$0 hae perceied ho arious are the inc$ination o

menO !or see ho hi$e Suppi0a the mendicant speaks in man0 a0s in

dispraise o the %uddha@ the #octrine@ and the Lrder@ his on discip$e@ 0oung

%rahmadatta@ speaks@ in as man0 a0s@ in praise o them8 So do these to@

teacher and pupi$@ o$$o step 90 step ater the %$essed Lne and the compan0 o

the 9rethren@ giing utterance to ies in direct contradiction o one to the other848 o the %$essed Lne8 on rea$ising hat as the drit o their ta$k@ ent to

the pai$ion@ and took his seat on the mat spread out or him8 And hen he had

sat don he said : H6hat is the ta$k onhich 0ou are engaged sitting here and

hat is the su9ect o the conersation 9eteen 0ou;H And the0 to$d him a$$8 And

he said:

"8 %rethren@ i outsiders shou$d speak against me@ or against the #octrine@ or

against the Lrder@ 0ou shou$d not on that account either 9ear ma$ice@ or suer

heart 9urning@ or ee$ i$$5i$$8 I 0ou@ on that account@ shou$d 9e angr0 and hurt@

that ou$d stand in the a0 o 0our on se$5con=uest8 I@ hen others speak

against us@ 0ou ee$ angr0 at that@ and disp$eased@ ou$d 0ou then 9e a9$e to

udge ho ar that speech o theirs is e$$ said or i$$; KThat ou$d not he so@ Sir8F

K%ut hen outsiders speak in dispraise o me@ or o the #octrine@ or o the

Lrder@ 0ou shou$d unrae$ hat is a$se and point it out as rong@ sa0ing@ H!or

this orthat reason this is not the act@ that is not so@ such a thing is not ound

among us@ is not in us8H

&8 %ut a$so@ 9rethren@ i outsiders shou$d speak in praise o me@ in praise o the

#octrine@ in praise o the Lrder@ 0ou shou$d not@ on that account@ 9e i$$ed ith

p$easure org$adness@ or 9e $ited up in heart8 6ere 0ou to 9e so that a$so ou$d

stand in the a0 o 0our se$5con=uest8 6hen outsiders speak in praise o me@ oro the #octrine@ or o the Lrder@ 0ou shou$d ackno$edge hat is right to 9e the

act sa0ing: H!or this or that reason this is the act@ that is so@ such a thing is

ound among us@ is in us8H

(8 $t is in respect on$0 o tri$ing things@ o matters o $itt$e a$ue@ o mere

mora$it0@ that an unconerted man@ hen praising the Tathagata@ ou$d speak8

And hat are such tri$ing@ minor detai$s o mere mora$it0 that he ou$d praise;


25/244

4J The *ora$ities8 Part 1J8

)8 HPutting aa0 the ki$$ings o $iing things@ .otama the rec$use ho$ds a$oo

rom the destruction o $ie8 +e has $aid the cudge$ and the sord aside@ and

ashamed o roughness@ and u$$ o merc0@ he de$$s compassionate and kind to

a$$ creatures that hae $ie8 HIt is thus that the unconerted man@ hen speaking

in praise o the Tathagata@ might speak8

Lr he might sa0: HPutting@ aa0 the taking o hat has not 9een gien@ .otama

the rec$use $ied a$oo rom grasping hat is not his on8 +e takes on$0 hat is

gien@ and expecting that gits i$$ come@ he passes his $ie in honest0 and purit0

o heart8H

Lr he might sa0: HPutting aa0 in5chastit0@ .otama the rec$use is chaste8 +e

ho$ds himse$ a$oo@ ar o@ rom the u$gar practice@ rom the sexua$ act8H

,8 Lr he might sa0: HPutting aa0 $0ing ords@ .otama the rec$use ho$ds

himse$ a$oo rom a$sehood8 +e speaks truth rom the truth he neer seres B

aithu$ and trustorth0@ he 9reaks not his ord to the or$dH8Lr he might sa0: HPutting aa0 s$ander8 .otama the rec$use ho$ds himse$

a$oo rom ca$umn08 6hat he hears here he repeats not e$sehere to raise a

=uarre$ against the peop$e hereB hat he hears e$sehere he repeats not here to

raise a =uarre$ against the peop$e there8 Thus does he $ie as a 9inder together

o those ho are diided@ an encourage o those ho are riends@ a peacemaker@

a $oer o peace@ impassioned or peace@ a speaker o ords that make or

peace8H

Lr he might sa0: HPutting aa0 rudeness o speech@ .otama the rec$use ho$ds

himse$ a$oo rom harsh $anguage8 6hatsoeer ord is 9$ame$ess@ p$easant to

the ear@ $oe$0@ reaching to the heart@ ur9ane@ p$easing to the peop$e@ 9e$oed o

the peop$e such are ords he speaks8H

Lr he might sa0 : HPutting aa0 rio$ous ta$k@ .otama the rec$use ho$ds

himse$ a$oo rom ain conersation8 In season he speaks@ in accordance ith

the acts@ ords u$$ o meaning@ on re$igion@ on the discip$ine o the Lrder8 +e

speaks@ and at the right time@ ords orth0 to 9e $aid up in oneFs heart@ it$0

i$$ustrated@ c$ear$0 diided@ to the point8H

1/8 Lr he might sa0: H.otama the rec$use ho$ds himse$ a$oo rom causing

inur0 to seeds or p$ants8

+e takes 9ut one mea$ a da0@ not eating at night@ reraining rom ood aterhours ater midda0J8

+e rerains rom 9eing a spectator at shos at airs ith nautch dances@

singing@ and music8

+e a9stains rom earing@ adorning@ or ornamenting himse$ ith gar$ands@

scents@ and unguents8

+e a9stains rom the use o the $arge and $ot0 9eds8


26/244

+e a9stains rom accepting si$er or go$d8

+e a9stains rom accepting uncooked grain8

+e a9stains rom accepting ra meat8

+e a9stains rom accepting omen or gir$s8

+e a9stains rom accepting 9ondmen or 9ond5omen8

+e a9stains rom accepting sheep or goats8

+e a9stains rom accepting o$s or sine8

+e a9stains rom accepting e$ephants@ catt$e@ horses and mare8

+e a9stains rom accepting cu$tiated ie$ds or aste8

+e a9stains rom the acting as a go59eteen or messenger8

+e a9stains rom 9u0ing and se$$ing8

+e a9stains rom cheating ith sca$es or 9ron>es or measures8

+e a9stains rom the crooked a0s o 9ri9er0@ cheating@ and raud8

+e a9stains rom maiming@ murder@ putting in 9onds@ higha0 ro99er0@ dacoit0@

and io$ence8HSuch are the things@ 9rethren@ hich an unconerted man@ hen speaking in

praise o the Tathagata might sa08 F

+ere ends the -u$a Si$a the Short Paragraphs on ConductJ8

II8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to the inur0 o seed$ings and

groing p$ants hether propagated rom roots or cuttings or oints or 9uddings

or seedsG.otarna the rec$use ho$ds a$oo rom such inur0 to seed$ings and

groing p$ants8 H

128 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to the use o the things stored

upB stores@ to it@ o oods@ drinks@ c$othing@ e=uipages@ 9edding@ perumes@ and

curr05stusG.otama the rec$use ho$ds a$oo rom such use o things stored up8H


ood proided 90 the aithu$@ continue addicted to isiting shos B that is to sa0@

1J autch dances nakkarnJ@

2J Singings o songs gitamJ

3J Instrumenta$ music aditamJ

4J Shos at airs pekhamJ

"J %a$$ads recitations akkhanamJ&J +and music paniseramJ

(J The chanting o 9ards eta$aJ

)J Tam5tam p$a0ing kum9hathunamJ ,J !air scences so9hanagarkarnJ

1/J Acro9atic eats 90 -anda$as -anda$a5amsa5dhopanamJ

11J Com9ats o e$ephants@ horses@ 9ua$oes@ 9u$$s@ goats@ rams8

Cocks and =uai$s8


27/244

12J %outs at =uartersta@ 9oxing@ rest$ing8

13J51&J Sham5ights@ ro$$5ca$$s@ manoeures@ reies8 .otama the rec$use

ho$ds a$oo rom isiting such shos8H 148 Lr he might sa0: H6hereas some

rec$uses and %rahmans@ hi$e $iing on ood proided 90 the aithu$@ continue

addicted to games and recreations@ that is to sa08

1J .ames on hoards ith eight@ or ith ten ros o s=uares8

2J The same games p$a0ed 90 imagining such 9oards in the air8

3J -eeping going oer diagrams dran on the ground so that one5steps on$0

here one ought to go8

4J Either remoing the pieces or men rom a heap ith ones nai$ or putting

them into a heap in each case ithout shaking it8 +e@ ho shakes the heap@

$oses8

"J Throing dice8

&J +itting a short stick ith a $ong one8

(J #ipping the hand ith the ingers stretched out in $ac or red d0e@ or $ourater@ and striking the et hand on the ground or on a a$$ ca$$ing out F6hat

sha$$ it 9e;F and shoing the orm re=uiresGe$ephants@ horses etc8@

)J .ames ith 9a$$s8

,J %$oing through to0 pipes made o $eaes8

1/J P$oughing ith to0 p$oughs8

11J Turning summersau$ts8

12J P$a0ing ith to0 indmi$$s made o pa$m $eaes8

13J P$a0ing ith to0 measures made o pa$m $eaes8

14@ 1"J P$a0ing ith to0 carts or to0 9os8

1&J .uessing at $etters traced in the air@ or on a p$a0e$$oFs 9ack8

1(J .uessing the p$a0e$$oFs thoughts8

I)J *imicr0 o deormities8 .otama the rec$use ho$ds a$oo rom such games

and recreations8H

1"8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to the use o high and $arge

couches: that is to sa0@

1J *oea9$e settees@ high@ and six eet $ong AsandiJ8

2J #ians ith anima$ igures cared on the supports Pa$$ankoJ8

3J .oatsF hair coerings ith er0 $ong $eece .anakoJ84J Patchork counterpanes o man0 co$our -ittakaJ8

"J 6hite 9$ankets PatikaJ8

&J 6oo$$en coer$ets em9roidered ith $oers Pata$ikaJ8

(J Mui$ts stued ith cottonood Tu$ikaJ8

)J Coer$ets em9roidered ith igures o $ions@ tigers@ Nc8@ ikatikaJ8

,J Rugs ith ur on 9oth sides dda$omiJ8


28/244

1/J Rugs ith ur on one side Ekanta$omiJ8

11J Coer$ets em9roidered ith gems -atthissamJ8

12J Si$k coer$ets -ose00amJ8

13J Carpets $arge enough or sixteen dancers -uttakamJ8

1451&J E$ephant@ horse@ and chariot rugs8

1(J Rugs o ante$ope skins sen together AginapaeniJ8

1)J Rugs o skins o the p$antain ante$ope8

1,J Carpets ith anings a9oe them SauttarakkhadamJ8

2/J Soas ith red pi$$os or the head and eet8H

1&8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to the use o means or adorning

and 9eauti0ing themse$es: that is to sa0:

Ru99ing in scented poders on oneFs 9od0@ shampooing it@ and 9athing it

patting the $im9s ith c$u9s ater the manner o rest$ers8 The use o mirrors@

e0e5ointments@ gar$ands@ rouge@ cosmetics@ 9race$ets@ neck$aces@ a$king sticks@reed cases or drugs@ rapiers@ sunshades@ em9roidered s$ippers@ tur9ans@

diadems@ hisks o the 0akFs tai$@ and $ong5ringed hite ro9es8 .otama the

rec$use ho$ds a$oo rom such means o adorning and 9eauti0ing the person8H

1(8 Lr he might sa0: H6hereas some rec$uses and %rahmans hi$e $iing on

ood proided 90 the aithu$@ continue addicted to such $o conersation as

these:

Ta$es o kings@ o ro99ers@ o ministers o state@ ta$es o ar@ o terrors@ o

9att$esB ta$k a9out oods and drinks@ c$othes@ 9eds@ gar$ands@ perumes@ ta$ks

a9out re$ationships@ e=uipages@ i$$ages@ tons@ cities@ and countries8 Ta$es

a9out omen@ and a9out heroesB gossip at street corners@ or p$aces hence

ater is etched: ghost storiesB desu$tor0 ta$kB specu$ations a9out the creation o

the $and or sea@ or a9out existence and non5existence8

.otama the rec$use ho$ds a$oo rom such $o conersation8H

1)8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to the use o rang$ing phrases:

such as:

H?ou donFt understand this doctrine and discip$ine@ I do8H

H+o shou$d 0ou kno a9out this doctrine and discip$ine;H

H?ou hae a$$en into rong ies8 It is I ho am in the right8HHI am speaking to the point@ 0ou are not8H

H?ou are putting $ast hat ought to come irst@ and irst hat ought to come

$ast8H

H6hat 0ouFe excoriated so $ong@ thatFs a$$ =uite upset8H

H?our cha$$enge has 9een taken up8H

H?ou are proed to 9e rong8H HSet to ork to c$ear 0our ies8H


29/244

H#isentang$e 0ourse$ i 0ou can8H

.otama the rec$use ho$ds a$oo rom such rang$ing phrases8H

1,8 Lr he might sa0@ H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ continue addicted to taking messages@ going on

errands@ and acting as go59eteensB to it@ on kings@ ministers o state@

-shatri0as@ %rahmans@ or 0oung men@ sa0ing8 .o there@ come5hither@ take this

ith 0ou@ 9ring that rom thence8F

.otama the rec$use a9stains rom such seri$e duties8H 2/8 Lr he might sa0:

H6hereas some rec$uses and %rahmans@ hi$e $iing on ood proided 90 the

aithu$@ are tricksters@ droners out o ho$0 ords or pa0J@ diiners@ and

exorcists@ eer hungering to add gain to gain8

.otam the rec$use ho$ds a$oo rom such deception and patter8H +ere ends the

*ahima Si$a the 'onger Paragraphs on ConductJ8


ood proided 90 the aithu$@ earn their $iing 90 rong means o $ie$ihood@ 90$o arts@ such as these:

1J Pa$mistr0Gprophes0ing $ong $ie@ prosperit0@ Nc8@ or the reerseJ@ rom

marks on a chi$dFs hands@ eet@ Nc8

2J #iining 90 means o omens and signs8

3J Auguries had dran rom thunder9o$ts and other ce$estia$ portents8

4J Prognostication 90 interpreting dreams8

"J !ortune te$$ing rom marks on the 9od08

&J Auguries rom the marks on c$oth gnaed 90 mice8

(J Sacriicing to Agni8

)J Lering o9$ations rom a spoon8 ,513J *aking oerings to gods o husks@

o the red poder 9eteen the grain and the husk@ o husked grain read0 or

9oi$ing@ o ghee and o oi$8

14J Sacriicing 90 speing mustard seeds@ Nc8@ into the ire out o oneFs

mouth8

1"J #raing 9$ood rom oneFs right knee as a sacriice to the gods8

1&J 'ooking at the knuck$es@ Nc8@ and@ ater muttering a charm@ diining

hether a man is e$$ 9orn o $uck or not8

1(J #etermining hether the site@ or a proposed house or p$easance@ is $uck0

or not81)J Adising on customar0 $a8

1,J 'a0ing demons in a cemeter08

2/J 'a0ing ghosts8

21J -no$edge o the charms to 9e used hen $odging in an earth house8

22J Snake charming8

23J The poison crat8


30/244

24J The scorpion crat8

2"J The mouse crat8

2&J The 9ird crat8

2(J The cro crat8

2)J !orete$$ing the num9er o 0ears that a man has 0et to $ie8

2,J .iing charms to ard o arros8

3/J The anima$ hee$8

.otama the rec$use ho$ds a$oo rom such $o arts8H

228 Lr he might sa0: H6hereas some rec$uses and %rahmans hi$e $iing on

ood proided 90 the aithu$@ earn their $iing 90 rong means o $ie$ihood@ 90

$o arts@ such as these:

-no$edge o the signs o good and 9ad =ua$ities in the o$$oing things@ and

o the marks in them denoting the hea$th or $uck o their oners to it@ gems@

staes@ garments@ sords@ arros@ 9os@ other eapons@ omen@ men@ 9o0s@

gir$s@ s$aes@ s$ae5gir$s@ e$ephants@ horses@ 9ua$oes@ 9u$$s@ oxen@ goats@ sheep@o$s@ =uai$s@ iguanas@ herrings@ tortoises@ and other anima$s8



ood proided 90 the aithu$@ earn their $iing 90 rong means o $ie$ihood 90

$o arts@ such as sooth sa0ing to the eect that:

The chies i$$ march out8

The home chies i$$ attack@ and the enemies retreat8

The enemiesF chies i$$ attack@ and ours i$$ retreat8

The home chies i$$ gain the ictor0@ and ours i$$ suer deeat8

The oreign chies i$$ gain the ictor0 on this side@ and ours i$$ suer deeat8

Thus i$$ there 9e ictor0 on this side@ deeat on that8




such $o arts as orete$$ing:

1J There i$$ 9e an ec$ipse o the *oon8

2J There i$$ 9e an ec$ipse o the Sun8

3J There i$$ 9e an ec$ipse o a Star akshatraJ8

4J There i$$ 9e a9erration or the Sun or the *oon8"J The Sun or the *oon i$$ return to its usua$ path8

&J There i$$ 9e a9errations o the Stars8

(J The Stars i$$ return to their usua$ course8

)J There i$$ 9e a a$$ o meteors8

,J There i$$ 9e a ung$e ire8

1/J There i$$ 9e an earth=uake8


31/244

11J The .od i$$ thunder8

1251"J There i$$ 9e rising and setting@ c$earness and dimness o the Sun or

the *oon or the stars@ or orete$$ing o each o these iteen phenomena that the0

i$$ 9etoken such and such a resu$t8H

.otama the rec$use ho$ds a$oo rom such $o arts8

2"8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on

ood proided 90 the aithu$@ earn their $iing 90 rong means o the $ie$ihood@

90 $o arts@ such as these:

!orete$$ing an a9undant raina$$8

!orete$$ing a deicient raina$$8

!orete$$ing agood harest8

!orete$$ing scarcit0 o ood8

!orete$$ing tran=ui$it08

!orete$$ing distur9ances8

!orete$$ing a pesti$ence8!orete$$ing a hea$th0 season8

Counting on the ingers8

Counting ithout using the ingers8

Summing up $arge tota$s8

Composing 9a$$ads@ poetising@ Casuistr0@ sophistr08

.otama the rec$use ho$ds a$oo rom such $o arts8H 2&8 Lr he might sa0:

H6hereas some rec$uses and %rahmans@ hi$e $iing on ood proided 90 the

aithu$@ earn their $iing 90 rong means o $ie$ihood@ 90 $o arts@ such as:


9rought home8


sent orth8

3J !ixing a $uck0 time or the conc$usion o treaties o peace or using charms

to procure harmon0J

4J !ixing a $uck0 time or the out9reak o hosti$ities or using charms to make

discordJ8

"J !ixing a $uck0 time or the ca$$ing in o de9ts or charms or success in

throing diceJ8

&J !ixing a $uck0 time or the expenditure o mone0 or charms to 9ring i$$ $uckto an opponent throing diceJ8

(J sing charms to make peop$e $uck08

)J sing charms to make peop$e un$uck08

,J sing charms to procure a9ortion8

1/J Incantations to keep a manFs as ixed8

11J Incantations to 9ring on dum9ness8


32/244

12J Incantations to make a man thro up his hands8

13J Incantations to 9ring on deaness8

14J L9taining oracu$ar ansers 90 means o the magic mirror8

1"J L9taining oracu$ar ansers through a gir$ possessed8

1&J L9taining oracu$ar ansers rom a god8

1(J The orship o the Sun8

1)J The orship o the .reat Lne8

1,J %ringing orth $ames rom oneFs mouth8

2/J Inoking Siri@ the goddess o 'uck8


2(8 Lr he might sa0: H6hereas some rec$uses and %rahmans@ hi$e $iing on


$o arts@ such as these:

1J oing gits to a god i a certain 9eneit 9e granted@

2J Pra0ing such os83J Repeating charms hi$e $odging in an earth house8

4J Causing iri$it08

"J *aking a man impotent8

&J !ixing on $uck0 sites or de$$ings8

(J Consecrating sites8

)J Ceremonia$ rinsing o the mouth8

,J Ceremonia$ 9athing8

1/J Lering sacriices8

11514J Administering emetics and purgaties8

1"J Purging peop$e to re$iee the head that is 90 giing drugs to make peop$e

snee>eJ8

1&J Li$ing peop$eFs ears either to make them gro or to hea$ sores on themJ8

1(J Satis0ing peop$eFs e0es soothing them 90 dropping medicina$ oi$s into

themJ8

I)J Administering drugs through the nose8

1,J App$0ing co$$0rium to the e0es8

2/J .iing medica$ ointment or the e0es8

21J Practising as an ocu$ist8

22J Practising as a surgeon823J Practising as a doctor or chi$dren8

24J Administering roots and drugs8

2"J Administering medicines in rotation8

.otama the rec$use ho$ds a$oo rom such $o arts8

HThese 9rethren are the tri$ing matters@ the minor detai$s o mora$it0@ o hich

the unconerted man@ hen praising the Tathagata@ might speak8F


33/244

+ere end the 'ong Paragraphs on Conduct8

Ill

This as indeed the highest standard or a mora$ $ie or an indiidua$ to o$$o8

So high a standard o mora$ $ie as =uite unknon to the Ar0an Societ0 o his

da08

+e did not stop mere$0 ith setting an examp$e 90 $eading a $ie o purit08 +e

a$so anted to mou$d the character o the ordinar0 men and omen in societ08

!or their guidance he deised a orm o 9aptism hich as =uite unknon to the

Ar0an Societ08 The 9aptism consisted in the conert to %uddhism undertaking to

o9sere certain mora$ precepts $aid don 90 %uddha8 These precepts are knon

as Panch Si$a or the ie precepts8 The0 areB

(1) 1J ot to ki$$@ 2J ot to stea$@ 3J ot to $ie@ 4J ot to 9e unchaste and "J

ot to drink intoxicants8

These ie precepts ere o the $ait08!or the *onks there ere ie additiona$ precepts:

&J ot to eat at or9idden times@

(J ot to dance@ sing@ or attend theatrica$ or other spectac$es@

)J To a9stain rom the use o gar$ands@ scents@ and ornaments@

,J To a9stain rom the use o high or 9road 9eds@ and

1/J eer to receie mone08

These +ilasor precepts ormed the mora$ code hich it as intended shou$d

regu$ate the thoughts and actions o men and omen8

L these the most important one as the precept not to ki$$8 %uddha took care

to make it c$ear that the precept did not mere$0 mean a9stention rom taking $ie8

+e insisted that the precept must 9e understood to mean positie s0mpath0@

good i$$@ and $oe or eer0 thing that 9reathes8

+e gae the same posities and extended content to other precepts8 Lne o

the %uddhaFs $a0 o$$oers once reported to him the teaching o a non5%uddhist

ascetic@ to the eect that the highest idea$ consisted in the a9sence o ei$

deeds@ ei$ ords@ ei$ thoughts@ and ei$ $ie8 The %uddhaFs comment upon this

is signiicant8 HI@ said he@ Hthis ere true@ then eer0 suck$ing chi$d ou$d hae

attained the idea$ o $ie8 'ie is kno$edge o good and ei$B and ater that the

exchange o ei$ deeds@ ords@ thoughts@ and $ie@ or good ones8 This is to 9e9rought a9out on$0 90 a $ong and determined eort o the i$$8

%uddhaFs teachings ere not mere$0 negatie8 The0 are positie and

constructie8 %uddha as not satisied ith a man o$$oing his precepts8 +e

insisted upon encouraging others to o$$o them8 !or examp$e in the Au$uttara

ika%athe %uddha is =uoted as distinguishing 9eteen a good man and a er0

good man 90 sa0ing that one ho a9stains rom ki$$ing@ stea$ing@ in5chastit0@ $0ing


34/244

and drunkenness ma0 9e ca$$ed good B 9ut on$0 he deseres to 9e ca$$ed er0

good ho a9stains rom these ei$ things himse$ and a$so instigates others to do

the $ike8888888888

As has 9een e$$ said the to cardina$ irtues o %uddhism are $oe and

isdom8

+o deep$0 he incu$cated the practice o $oe as a irtue is c$ear rom his on

ords8 HAs a mother at the risk o her $ie atches oer her on chi$d@ her on$0

chi$d@ so a$so $et eer0 one cu$tiate: a 9ound$ess $oing mind toards a$$ 9eings8

And $et him cu$tiate good i$$ toards@ the entire or$d@ a 9ound$ess $oingJ

mind a9oe and 9e$o and across@ uno9structed@ ithout hatred@ ithout enmit08

This a0 o $iing is the 9est in the or$d8H So taught %uddha [f35]8

Hniersa$ pit0@ s0mpath0 or a$$ suering 9eings@ good i$$ to eer0 orm o

sentient $ie@ these things characterised the Tathagath %uddhaJ as the0 hae

e others o the sons o men B and he succeeded in a most surprising degree in

handing on his point o ie to his o$$oers8 H[f36]

%uddha he$d to the doctrine o isdom as irm$0 as he did to the doctrine o

$oe8 +e he$d that mora$ $ie 9egan ith kno$edge and ended ith isdom8 he

Hcame to sae the or$d@ and his method or the accomp$ishment o this end as

the destruction o ignorance and the dissemination o kno$edge as to the true

a$ues o $ie and the ise a0 to $ie8 H%uddha did not arrogate to himse$ the

poer to sae peop$e8 Peop$e had to do that or themse$es8 And the a0 to

sae $a0 through kno$edge8 So much insistence did he p$ace upon kno$edge

that he did not think that mora$it0 ithout kno$edge as irtue8

There are three things against hich %uddha carried on a great campaign8

+e repudiated the authorit0 o the edas8888888888 Second$0 he denounced the

udnaas a orm o re$igion8 The attitude o %uddha toards ?adna is e$$ stated

in the


35/244

intent on promoting the happiness o his su9ects8 +o$ding irtuous practice

dharmaJ the on$0 purpose o his actions@ he 9ehaed $ike a *uni8

28 !or he kne the nature o mankind@ that peop$e set a high a$ue on imitating

the 9ehaiour o the highest8 !or this reason@ 9eing desirous o 9ringing a9out

sa$ation or his su9ects@ he as particu$ar$0 attached to the due perormance o

his re$igious duties8 38 +e practised a$msgiing kept strict$0 the precepts o mora$

conduct si$aJ@ cu$tiated or9earance@ stroe or the 9eneit o the creatures8 +is

mi$d countenance 9eing in accordance ith his thoughts deoted to the

happiness o his su9ects@ he appeared $ike the em9odied #harma8

o it once happened that though protected 90 his arm@ his rea$m@ 9oth in

conse=uence o the au$t0 actions o its inha9itants and inadertence on the part

o the ange$s charged ith the care o rain@ as a$icted in seera$ districts 90

drought and the trou9$esome eects o such a disaster8 pon this the king@ u$$0

coninced that his p$ague had 9een 9rought a9out 90 the io$ation o

righteousness 90 himse$ or his su9ects@ and taking much to heart the distresso his peop$e@ hose e$are as the constant o9ect o his thoughts and cares@

took the adice o men o ackno$edged competence@ ho ere reputed or

their kno$edge in matters o re$igion8 So keeping counse$ ith the e$ders among

the %rahmans@ headed 90 his ami$0 priest purohitaJ and his ministers@ he asked

them or some means o putting an end to that ca$amit08 o the0 9e$ieing a

so$emn sacriice as is enoined 90 the eda to 9e a cause o a9undant rain@

exp$ained to him that he must perorm such a sacriice o a rightu$ character@

inasmuch as it re=uires the massacre o man0 hundreds o $iing 9eings8 %ut

ater 9eing inormed o eer0thing concerning such a s$aughter as is prescri9ed

or the sacriice@ his innate compassion or9ade him to approe o their adice in

his heartB 0et out o cii$it0@ uni$$ing to oend them 90 harsh ords o reusa$@ he

s$ipped oer this point@ turning the conersation upon other topics8 The0@ on the

other hand@ no sooner caught the opportunit0 o conersing ith the king on

matters o re$igion@ than the0 once more admonished him to accomp$ish the

sacriice@ or the0 did not understand his deep$0 hidden mind8

48 H?ou constant$0 take care not to neg$ect the proper time o perorming 0our

dierent ro0a$ duties@ esta9$ished or the sake o o9taining the possession o

$and and ru$ing it8 The due order o these actions o 0ours is in agreement ith

the precepts o Righteousness dharmaJ8"8 H+o then is this that 0ou ho in a$$ other respectsJ are so c$eer in the

o9serance o the triad o dharma@ artha@ and kamaJ@ 9earing 0our 9o to

deend the good o 0our peop$e@ are so care$ess and a$most s$uggish as to that

9ridge to the or$d o the #eas@ the name o hich is FsacriiceF;

&8 H 'ike serants@ the kings 0our asse$J reere 0our commands@ thinking

them to 9e the surest gage o success8 o the time is come@ / destro0er o


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0our oes@ to gather 90 means o sacriice superior 9$essings@ hich are to

procure or 0ou a shining g$or08

(8 KCertain$0@ that ho$iness hich is the re=uisite or a dikshita is a$read0 0ours@

90 reason o 0our ha9itua$ practice o charit0 and 0our strictness in o9sering the

restraint o good conductJ8 eerthe$ess@ it ou$d 9e it or 0ou to discharge

0our de9t to the #eas 90 such sacriices as are the su9ect matter o the eda8

The deities 9eing satisied 90 du$0 and au$t$ess$0 perormed sacriice@ honour

the creatures in return 90 sendingJ rain8 Thus considering@ take to mind the

e$are o 0our su9ects and 0our on@ and consent to the perormance o a

regu$ar sacriice hich i$$ enhance 0our g$or08F

)8 Thereupon he entered upon this thought: F er0 9ad$0 guarded is m0 poor

person indeed@ 9eing gien in trust to such $eaders8 6hi$e aithu$$0 9e$ieing and

$oing the $a@ I shou$d uproot m0 irtue o tender heartiness 90 re$iance upon

the ords o others8 !or@ tru$08F

,8 Those ho are reputed among men to 9e the 9est reuge are the er0persons ho intend to do harm@ 9orroing their arguments rom the 'a8 A$asO

Such a man@ ho o$$os the rong path shon 90 them@ i$$ soon ind himse$

drien to straits@ or he i$$ 9e surrounded 90 ei$s8

1/8 6hat connections ma0 there 9e@ orsooth@ 9eteen righteousness and

inuring anima$s; +o m0 residence in the or$d o the #eas or propitiation o

the deities hae an0thing to do ith the murder o ictims;

II8 The anima$ s$aughtered according to the rites ith the prescri9ed pra0ers@

as i those sacred ormu$as ere so man0 darts to ound it@ goes to heaen@

the0 sa0@ and ith this o9ect it is ki$$ed8 In this a0 that action is interpreted to

9e done according to the 'a8 ?et it is a $ie8

128!or ho is it possi9$e that in the next or$d one shou$d reap the ruits o

hat has 9een done 90 others; And 90 hat reason i$$ the sacriicia$ anima$

mount to heaen@ though he has not a9stained rom icked actions@ though he

has not deoted himse$ to the practice o good ones@ simp$0 9ecause he has

9een ki$$ed in sacriice@ and not on the ground o his on actions;

138 And shou$d the ictim ki$$ed in sacriice rea$$0 go to heaen@ shou$d e not

expect the %rahmans to oer themse$es to 9e immo$ated in sacriice; A simi$ar

practice@ hoeer@ is nohere seen among them8 6ho@ then@ ma0 take to heart

the adice proered 90 these counse$$ors;148 As to the Ce$estia$s@ shou$d e 9e$iee that the0 ho are ont to eno0 the

air am9rosia o incompara9$e scent@ $aour@ magniicence@ and eectie poer@

sered to them 90 the 9eautiu$ Apsaras@ ou$d a9andon it to de$ight in the

s$aughter o a pitia9$e ictim@ that the0 might east on the omentum and such

other parts o his 9od0 as are oered to them in sacriice;


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Thereore@ it is the proper time to act so and so8F +aing thus made up his

mind@ the king eigned to 9e eager to undertake the sacriiceB and in approa$ o

their ords he spoke to them in this mannerB Feri$0@ e$$ protected am I@ e$$

gratiied@ haing such counse$$ors as ?our 'ordships are@ thus 9ent on securing

m0 happinessO Thereore I i$$ hae a human sacriice purushamedhaJ o a

thousand ictims perormed8 'et m0 oicia$s@ each in his sphere o 9usiness@ 9e

ordered to 9ring together the re=uisites necessar0 or that purpose8 'et a$so an

in=uir0 9e made o the most itting ground hereon to raise the tents and other

9ui$dings or the sattra8 !urther@ the proper time or the sacriice must 9e ixed

90 the astro$ogersJ examining the auspicious $unar da0s@ karanas@ muhurtas@

and conste$$ations8F The purohita anseredB KIn order to succeed in 0our

enterprise@ ?our *aest0 ought to take the Aa9hritha ina$ 9athJ at the end o

one sacriiceB ater hich 0ou ma0 successie$0 undertake the others8 !or i the

thousand human ictims ere to 9e sei>ed at once@ 0our su9ects@ to 9e sure@

ou$d 9$ame 0ou and 9e stirred up to great agitation on their account8F Theseords o the purohita haing 9een approed 90 the otherJ %rahmans@ the king

rep$ied: F #o not apprehend the rath o the peop$e@ Reerands8 I sha$$ take such

measures as to preent an0 agitation among m0 su9ects8F

1"8 Ater this the king conoked an assem9$0 o the tonsmen and the $ands

men@ and said: FI intend to perorm a human sacriice o a thousand ictims8 %ut

no9od0 9ehaing honest$0 is it to 9e designated or immo$ation on m0 part8 6ith

this in mind@ I gie 0ou this adice8 6homsoeer o 0ou I sha$$ henceorard

perceie transgressing the 9oundaries o mora$ conduct@ despising m0 ro0a$ i$$

him I order to 9e caught to 9e a ictim at m0 sacriice@ thinking such a one the

stain o his ami$0 and a danger to m0 countr08 6ith the o9ect o carr0ing this

reso$ution into eect@ I sha$$ cause 0ou to 9e o9sered 90 au$t$ess and sharp5

sighted emissaries@ ho hae shaken o s$eep0 care$essness and i$$ report to

me concerning 0our conduct8 F

1&8 Then the oremost o the assem9$0@ o$ding their hands and 9ringing them

to their oreheads@ spoke:

F?our *aest0@ a$$ 0our actions tend to the happiness o 0our su9ects@ hat

reason can there 9e to despise 0ou on that account; Een .odJ %rahma

cannot 9ut sanction 0our 9ehaiour8 ?our *aest0@ ho is the authorit0 o the

irtuous@ 9e our highest authorit08 !or this reason an0thing hich p$eases ?our*aest0 must p$ease us too8 Indeed@ 0ou are p$eased ith nothing e$se 9ut our

eno0ment and our good8F

Ater then@ nota9$es 9oth o the ton and the countr0 had accepted his

command in this mannerB the king dispersed a9out his tons and a$$ oer his

countr0@ oicers notiied as such 90 their outard appearance to the peop$e ith


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the charge o $a0ing ho$d o the ei$ doers@ and eer0here he ordered

proc$amations to 9e made 90 9eat o drum da0 ater da0@ o this kind8

1(8 The -ing@ a granter o securit0 as he is@ arrants saet0 to eer0 one ho

constant$0 cu$tiates honest0 and good conduct@ in short@ to the irtuous@ 0et@

intending to perorm a human sacriice or the 9eneit o his su9ects@ he ants

human ictims 90 thousands to 9e taken out o those ho de$ight in misconduct8

1)8 FThereore@ hosoeer henceorard@ $icentious$0 indu$ging in

mis9ehaiour@ sha$$ disregard the command o our monarch@ hich is een

o9sered 90 the kings@ his assa$s@ sha$$ 9e 9rought to the state as a sacriicia$

ictim 90 the er0 orce o his on actions@ and peop$e sha$$ itness his

misera9$e suering@ hen he sha$$ pine ith pain@ his 9od0 9eing astened to the

sacriicia$ post8F

6hen the inha9itants o that rea$ms 9ecame aare o their kingFs careu$

search ater ei$5doers ith the aim o destining them to 9e ictims at his

sacriice5or the0 heard the most rightu$ ro0a$ proc$amation da0 ater da0 andsa the kingFs serants@ ho ere appointed to $ook out or icked peop$e and

to sei>e them8 Appearing eer0 no and then eer0here the0 a9andoned their

attachment to 9ad conduct@ and gre intend on strict$0 o9sering the mora$

precepts and se$5contro$8 The0 aoided eer0 occasion o hatred and enmit08

and sett$ing their =uarre$s and dierences@ cherished mutua$ $oe and mutua$

esteem8 L9edience to the ords o parents and teachers@ a genera$ spirit o

$i9era$it0 and sharing ith others@ hospita$it0@ good manners@ modest0@ preai$ed

among them8 In short@ the0 $ied as it as in the -rita ?uga8

1,8 The ear o death had aakened in them thoughts o the next or$dB the

risk o tarnishing the honour o their ami$ies had stirred their care o guarding

their reputationB the great purit0 o their hearts had strengthened their sense o

shame8 These actors 9eing at ork@ peop$e ere soon distinguished 90 their

spot$ess 9ehaiour8

2/8 Een though eer0 one 9ecame more than eer intends on keeping a

righteous conduct@ sti$$ the kingFs serants did not diminish their atchu$ness in

the pursuit o the ei$doers8 This a$so contri9uted to preent peop$e rom a$$ing

short o righteousness8

218 The king $earning rom his emissaries this state o things in his rea$m@ e$t

extreme$0 reoiced8 +e 9estoed rich presents on those messengers as areard or the good nes the0 to$d him@ and enoined his ministers@ speaking

something $ike this :

228 The protection o m0 su9ects is m0 highest desire@ 0ou kno8 o the0

hae 9ecome orth0 to 9e recipients o sacriicia$ gits@ and it is or the purpose

o m0 sacriice that I hae proided this ea$th8 6e$$@ I intend to accomp$ish m0

sacriice in the manner@ hich I hae considered to 9e the proper once8 'et


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eer0 one ho ishes or mone0@ that it ma0 9e ue$ or his happiness@ come

and accept it rom m0 hand to his heartFs content8 In this a0 the distress and

poert0@ hich is exing our countr0@ ma0 9e soon drien out8 Indeed@ heneer

I consider m0 on strong determination to protect m0 su9ects and the great

assistance I derie rom 0ou@ m0 exce$$ent companions in that task@ it oten

seems to me as though those suerings o m0 peop$e@ 90 exciting m0 anger@

ere 9urning in m0 mind $ike a 9$a>ing ire8F

248 The ministers accepted the ro0a$ command and anon ent to execute it8

The0 ordered a$ms5ha$$s to 9e esta9$ished in a$$ i$$ages@ tons@ and markets@

$ikeise at a$$ stations on the roads8 This 9eing done@ the0 caused a$$ ho

9egged in order to satis0 their ants@ to 9e proided da0 ater da0 ith a git o

those o9ects@ ust as had 9een ordered 90 the king8

2"8 So poert0 disappeared@ and the peop$e@ haing receied ea$th rom the

part o the king@ dressed and adorned ith manio$d and ine garments and

ornaments@ exhi9ited the sp$endour o estia$ da0s82&8 The g$or0 o the king@ magniied 90 the eu$ogies o the reoiced recipients o

his gits@ spread a9out in a$$ directions in the same a0@ as the $oer dust o the

$otuses carried orth 90 the sma$$ aes o a $ake@ extends itse$ oer a $arger

and $arger surace8

2(8 And ater the ho$e peop$e@ in conse=uence o the ise measures taken 90

their ru$er@ had 9ecome intent on

Revoluti Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 3 by the Government of Maharashtra:on...

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Transcript of Revoluti Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 3 by the Government of Maharashtra:on...