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An Open Question for Gaurang Das and other devotee of Krishna

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Om Gurave Namah

Dear Rajeev

I beg to differ with your understanding of the Gita. Krishna teaches the

highest level of efficiency as Karma Yoga. A Karma yogi is the best

performer as not only he is doing the duty and work but is also doing it

with 'full attachment' for the Karma itself. What Krishna taught was to

be detatched from the FRUITS OF KARMA i.e. do not look at the rewards and

instead be attached to the Karma itself. The misinterpretation is that

people become detatched BOTH from the karma itself and the fruit or GET

ATTACHED to both the Karma and fruit.

Look at this SJC, this is the product of Karma Yoga and wherever we have

gone wrong or the results have been bad, we blame only to our own fault

of 'attachment to the fruit'.

Jaya Nirankaara Jaya JagadGuru:I like to worship Brihaspati not because

of the fruits but the Brihaspati Gayatri makes me a Karma Yogi, or that I

move towards Karma Yoga.

Jaya Nirankaara Jaya Sadashiva: I adore Shiva, no doubt that He is my

father, my Guru, my sarveshvara for without Him this Jyotish learning and

whatever karma I do could not have happened. I believe that there is one

another Jyotishi in America called Hart D Foe who is also like this. He

must be very good in Jyotish if he is like this.

Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your

statement proves my point.

With best regards,

Sanjay Rath

__________

Mail: H-5 B.J.B. Nagar, Bhubaneswar, OR 751014, India

Web:

http://srath.com SJC Web: http://.org

At 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,

I always ask one question to all the devotees of Krishna. I keep asking

because I havent yet got a satisfactory answer.

In Bhagvad Gita, Lord Krishna has advised all of us to perform duties

without expectation of results. He did not tell to carry out duties

"efficiently". I think this is exactly the root problem of India as Nation

that no one performs efficiently.

Had Krishna told people to do their karma "efficiently" we would have been a

different nation...

Rajeev Upadhye

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Om Gurave NamahDear Rajeev,

Your brilliance and search for truth is undoubted. What you say is true for all

Manushya..all without doubt. Being Manushya, we suffer from Greed and no matter

what story we say, there is always some attachment for the fruit of the Karma.

Yes you are right. That is why Brahma advised ...DA (Datta beeja) for Daana

(giving)..by giving only can we learn or develop non-attachment. But then the

so called "Drive" to attain "material goals" has to be through Rajas and drive

is always Rajasik..hence attachment is sure to be there.

I agree with your point and its practical utility, and the fact that it is very

truthful and applicable for all human beings. lets not talk of animals..they

are definitely included. What I spoke of was the higher philosophy, perhaps too

high for mortals, and definitely beyond almost all, nay all...

Very few people can see as clearly as you do..thanks for the patience.At the

feet of Guru Pandita Kasinatha,I remain,Sanjay Rath----- Original Message

-----

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 4:45 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Rath and others,

 

I appreciate the efforts you are making to resolve the issue I have raised.

 

Kindly help me understand from purely biological perspective (we can not forget

that we are still animals) that whether there can be 'drive' to perform without

attachment to fruits or final results...

 

This argument is not made to make fun of Krishna's teachings. A Truth should be

a Truth independent of reference point, and beliefs.

 

 

Rajeev Upadhye

-

Sanjay Rath

vedic astrology

Wednesday, March 16, 1994 8:05 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Om Gurave NamahDear RajeevI beg to differ with your understanding of the Gita.

Krishna teaches the highest level of efficiency as Karma Yoga. A Karma yogi is

the best performer as not only he is doing the duty and work but is also doing

it with 'full attachment' for the Karma itself. What Krishna taught was to be

detatched from the FRUITS OF KARMA i.e. do not look at the rewards and instead

be attached to the Karma itself. The misinterpretation is that people become

detatched BOTH from the karma itself and the fruit or GET ATTACHED to both the

Karma and fruit.Look at this SJC, this is the product of Karma Yoga and

wherever we have gone wrong or the results have been bad, we blame only to our

own fault of 'attachment to the fruit'.Jaya Nirankaara Jaya JagadGuru:I like to

worship Brihaspati not because of the fruits but the Brihaspati Gayatri makes me

a Karma Yogi, or that I move towards Karma Yoga.Jaya Nirankaara Jaya Sadashiva:

I adore Shiva, no doubt that He is my father, my Guru, my sarveshvara for

without Him this Jyotish learning and whatever karma I do could not have

happened. I believe that there is one another Jyotishi in America called Hart D

Foe who is also like this. He must be very good in Jyotish if he is like

this.Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your statement

proves my point.With best regards,Sanjay

Rath__________Mail: H-5 B.J.B. Nagar,

Bhubaneswar, OR 751014, IndiaWeb: http://srath.com SJC Web:

http://.orgAt 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev Upadhye

Archives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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  • 8 years later...
Guest guest

Dear Gaurang and other devotee of Krishna,

 

I always ask one question to all the devotees of Krishna. I keep asking

because I havent yet got a satisfactory answer.

 

In Bhagvad Gita, Lord Krishna has advised all of us to perform duties

without expectation of results. He did not tell to carry out duties

"efficiently". I think this is exactly the root problem of India as Nation

that no one performs efficiently.

 

Had Krishna told people to do their karma "efficiently" we would have been a

different nation...

 

 

Rajeev Upadhye

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Rajeev,

 

Its like you expect one to tell you " Eat through your mouth " when one asks you

you to

eat.

 

Rajeev Upadhye wrote:

 

> Dear Gaurang and other devotee of Krishna,

>

> I always ask one question to all the devotees of Krishna. I keep asking

> because I havent yet got a satisfactory answer.

>

> In Bhagvad Gita, Lord Krishna has advised all of us to perform duties

> without expectation of results. He did not tell to carry out duties

> "efficiently". I think this is exactly the root problem of India as Nation

> that no one performs efficiently.

>

> Had Krishna told people to do their karma "efficiently" we would have been a

> different nation...

>

> Rajeev Upadhye

>

>

>

>

>

>

>

>

> ....... May Jupiter's light shine on us .......

>

>

>

> Your use of is subject to

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Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Guest guest

well lord krishna also said to arjun that -

" you killing kauravs is destined - if you dont kill them than i will

somehow make you kill them - so if you dont kill them you will go

against your dharma - so go on - forget all relations - fight them -

and you will achieve place in me" this are just few lines from

krishna's advice to arjun before he showed arjun his original

mahakal. from this it means that karma of a person is destined - if

people do it accordingly they fulfill there dharma.

 

i might be wrong also.

 

 

 

 

vedic astrology, "Chandrashekhar"

<boxdel> wrote:

> Dear Rajeev,

> I think you are misinterpreting the Lord's saying.He said you do

not have any adhikar on the Phala of the Karma. He also advises not

to make the Phala the Hetu of one's action. Which to me means he

enjoins Arjuna to carry out his Dharma (duties) as a Raja and as a

Kshatriya. By implication he tells that I(th Lord) has adhikar over

the phala of one's Karma. At least this is what I infer from

Bhagvadgita.

> Chandrashekhar.

> -

> Rajeev Upadhye

> Vedic Astrology

> Cc: Gauranga Das

> Saturday, March 15, 2003 9:15 PM

> [vedic astrology] An Open Question for Gaurang Das and

other devotee of Krishna

>

>

> Dear Gaurang and other devotee of Krishna,

>

> I always ask one question to all the devotees of Krishna. I keep

asking

> because I havent yet got a satisfactory answer.

>

> In Bhagvad Gita, Lord Krishna has advised all of us to perform

duties

> without expectation of results. He did not tell to carry out

duties

> "efficiently". I think this is exactly the root problem of India

as Nation

> that no one performs efficiently.

>

> Had Krishna told people to do their karma "efficiently" we would

have been a

> different nation...

>

>

> Rajeev Upadhye

>

>

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Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Hello Sriram,

 

Thats wrong my friend!! I would probably expect to know how something should be

eaten efficiently... I mean the ritual of eating and chewing etc. got

it...Soups and curries can not be taken in flat dishes to eat efficiently ...ha

ha ha ha ha ha

 

 

Rajeev Upadhye

-

Sriram Nayak

vedic astrology

Sunday, March 16, 2003 12:05 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Rajeev,Its like you expect one to tell you " Eat through your mouth " when one

asks you you toeat.Rajeev Upadhye wrote:> Dear Gaurang and other devotee of

Krishna,>> I always ask one question to all the devotees of Krishna. I keep

asking> because I havent yet got a satisfactory answer.>> In Bhagvad Gita, Lord

Krishna has advised all of us to perform duties> without expectation of results.

He did not tell to carry out duties> "efficiently". I think this is exactly the

root problem of India as Nation> that no one performs efficiently.>> Had Krishna

told people to do their karma "efficiently" we would have been a> different

nation...>> Rajeev Upadhye>>> Archives:

vedic astrology>> Group info:

vedic astrology/info.html>> To UNSUBSCRIBE: Blank

mail to vedic astrology->> ....... May Jupiter's light

shine on us .......>> || Om Tat Sat || Sarvam Sri Krishnaarpanamastu

||>> Your use of is subject to

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Share on other sites

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Dear Rajeev,

 

I believe that Lord Krishna enjoins us to act, but to

sacrifice the fruits of the action to Him, not because

he is in "need" of the fruit of action or karma but

becuase attachement to the fruits of action bring

suffering. It is precisely because of that he taught

Bhakti Yoga, which is surrendering and making oneself

an instrument of God and thus givng Him the adhikar to

our actions. According to the great master ,

Ramakrishna, that is the most effective way of

removing the seeds of Karma.

 

So the issue is not whether man or God is the adhikar

to his actions, but the notion that so long as man has

an ego and thinks of himself as the performer,then

likewise he would enjoy the fruits of the action.

 

 

Reg

 

Ajith

 

>

> "I think you are misinterpreting the Lord's

> saying.He said you do not have any adhikar on the

> Phala of the Karma."

>

> I find a strong presence of germs of communist

> ideaology in this interpretation...Phala is always

> owned by the State!!

>

>

> Rajeev Upadhye

> -

> Chandrashekhar

> vedic astrology

> Sunday, March 16, 2003 1:54 AM

> Re: [vedic astrology] An Open Question

> for Gaurang Das and other devotee of Krishna

>

>

> Dear Rajeev,

> I think you are misinterpreting the Lord's

> saying.He said you do not have any adhikar on the

> Phala of the Karma. He also advises not to make the

> Phala the Hetu of one's action. Which to me means

> he enjoins Arjuna to carry out his Dharma (duties)

> as a Raja and as a Kshatriya. By implication he

> tells that I(th Lord) has adhikar over the phala of

> one's Karma. At least this is what I infer from

> Bhagvadgita.

> Chandrashekhar.

> -

> Rajeev Upadhye

> Vedic Astrology

> Cc: Gauranga Das

> Saturday, March 15, 2003 9:15 PM

> [vedic astrology] An Open Question for

> Gaurang Das and other devotee of Krishna

>

>

> Dear Gaurang and other devotee of Krishna,

>

> I always ask one question to all the devotees of

> Krishna. I keep asking

> because I havent yet got a satisfactory answer.

>

> In Bhagvad Gita, Lord Krishna has advised all of

> us to perform duties

> without expectation of results. He did not tell

> to carry out duties

> "efficiently". I think this is exactly the root

> problem of India as Nation

> that no one performs efficiently.

>

> Had Krishna told people to do their karma

> "efficiently" we would have been a

> different nation...

>

>

> Rajeev Upadhye

>

>

>

>

> Archives:

> vedic astrology

>

> Group info:

>

vedic astrology/info.html

>

> To UNSUBSCRIBE: Blank mail to

> vedic astrology-

>

> ....... May Jupiter's light shine on us .......

>

> || Om Tat Sat || Sarvam Sri

> Krishnaarpanamastu ||

>

> Your use of is subject to the

>

>

>

> Sponsor

>

>

>

>

>

> Archives:

> vedic astrology

>

> Group info:

>

vedic astrology/info.html

>

> To UNSUBSCRIBE: Blank mail to

> vedic astrology-

>

> ....... May Jupiter's light shine on us .......

>

> || Om Tat Sat || Sarvam Sri

> Krishnaarpanamastu ||

>

>

> Terms of Service.

>

>

 

 

 

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Dear Shri Rath and others,

 

I appreciate the efforts you are making to resolve the issue I have raised.

 

Kindly help me understand from purely biological perspective (we can not forget

that we are still animals) that whether there can be 'drive' to perform without

attachment to fruits or final results...

 

This argument is not made to make fun of Krishna's teachings. A Truth should be

a Truth independent of reference point, and beliefs.

 

 

Rajeev Upadhye

-

Sanjay Rath

vedic astrology

Wednesday, March 16, 1994 8:05 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Om Gurave NamahDear RajeevI beg to differ with your understanding of the Gita.

Krishna teaches the highest level of efficiency as Karma Yoga. A Karma yogi is

the best performer as not only he is doing the duty and work but is also doing

it with 'full attachment' for the Karma itself. What Krishna taught was to be

detatched from the FRUITS OF KARMA i.e. do not look at the rewards and instead

be attached to the Karma itself. The misinterpretation is that people become

detatched BOTH from the karma itself and the fruit or GET ATTACHED to both the

Karma and fruit.Look at this SJC, this is the product of Karma Yoga and

wherever we have gone wrong or the results have been bad, we blame only to our

own fault of 'attachment to the fruit'.Jaya Nirankaara Jaya JagadGuru:I like to

worship Brihaspati not because of the fruits but the Brihaspati Gayatri makes me

a Karma Yogi, or that I move towards Karma Yoga.Jaya Nirankaara Jaya Sadashiva:

I adore Shiva, no doubt that He is my father, my Guru, my sarveshvara for

without Him this Jyotish learning and whatever karma I do could not have

happened. I believe that there is one another Jyotishi in America called Hart D

Foe who is also like this. He must be very good in Jyotish if he is like

this.Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your statement

proves my point.With best regards,Sanjay

Rath__________Mail: H-5 B.J.B. Nagar,

Bhubaneswar, OR 751014, IndiaWeb: http://srath.com SJC Web:

http://.orgAt 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev Upadhye

Archives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Guest guest

I agree entirely with your interpretation. I have been a Karma Yogi, right from

my young age. Always attached to Karma -NOT THE RESULTS- doing any work that

came to me in as efficient a way as possible, without being attached to the

RESULTS.

 

Sanjay Rath <vyasa (AT) (DOT) org> wrote:

Om Gurave NamahDear RajeevI beg to differ with your understanding of the Gita.

Krishna teaches the highest level of efficiency as Karma Yoga. A Karma yogi is

the best performer as not only he is doing the duty and work but is also doing

it with 'full attachment' for the Karma itself. What Krishna taught was to be

detatched from the FRUITS OF KARMA i.e. do not look at the rewards and instead

be attached to the Karma itself. The misinterpretation is that people become

detatched BOTH from the karma itself and the fruit or GET ATTACHED to both the

Karma and fruit.Look at this SJC, this is the product of Karma Yoga and

wherever we have gone wrong or the results have been bad, we blame only to our

own fault of 'attachment to the fruit'.Jaya Nirankaara Jaya JagadGuru:I like to

worship Brihaspati not because of the fruits but the Brihaspati Gayatri makes me

a Karma Yogi, or that I move towards Karma Yoga.Jaya Nirankaara Jaya Sadashiva:

I adore Shiva, no doubt that He is my father, my Guru, my sarveshvara for

without Him this Jyotish learning and whatever karma I do could not have

happened. I believe that there is one another Jyotishi in America called Hart D

Foe who is also like this. He must be very good in Jyotish if he is like

this.Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your statement

proves my point.With best regards,Sanjay

Rath__________Mail: H-5 B.J.B. Nagar,

Bhubaneswar, OR 751014, IndiaWeb: http://srath.com SJC Web:

http://.orgAt 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev Upadhye

Archives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

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dear rajeev,

 

"KARMANYE ADHIKARASTHE.. MAA PHALESHU KADACHANA..", this is one if the most

misunderstood verses of Geeta.

 

have u heard the story of the potter?.. who made some clay pots and started

dreaming.. how he will gradually own a big shop from the money he gets by

selling those, ..then how he will have lot of money...then a good house..then a

beutifull wife..then few beautifull children..and .... etc. etc. and during

dreaming he, being emotional .. started throwing his hands and broke all the

pots he had.

 

this is the result of getting attached to fruit. when you are going for a job

interview, definitely you shall have a goal. but if you start dreaming..how you

shall enjoy the new job and how you shall spend the extra money..then what will

happen? try to understand.. u shall have less time to prepare for the interveiw

and also when you face the interview board.. you shall have a fear.. if the

chance is lost, what will happen to your dream? so nervousness will block your

thinking ability and affect your performance.

 

Geeta teaches us not to get attached to the fruit-so that we can perform better.

it never advices us not to have a goal. in fact no action is possible without a

proper goal.

 

Geeta is the extract of all upanishads and vedas combined.. it is beyond time

and religion, Geeta teaches us how to fully enjoy our life in a fruitfull way.

never just pick up one verse in isolation and try to understand it. that will

be misguiding.

 

dasgupta

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 4:45 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Rath and others,

 

I appreciate the efforts you are making to resolve the issue I have raised.

 

Kindly help me understand from purely biological perspective (we can not forget

that we are still animals) that whether there can be 'drive' to perform without

attachment to fruits or final results...

 

This argument is not made to make fun of Krishna's teachings. A Truth should be

a Truth independent of reference point, and beliefs.

 

 

Rajeev Upadhye

-

Sanjay Rath

vedic astrology

Wednesday, March 16, 1994 8:05 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Om Gurave NamahDear RajeevI beg to differ with your understanding of the Gita.

Krishna teaches the highest level of efficiency as Karma Yoga. A Karma yogi is

the best performer as not only he is doing the duty and work but is also doing

it with 'full attachment' for the Karma itself. What Krishna taught was to be

detatched from the FRUITS OF KARMA i.e. do not look at the rewards and instead

be attached to the Karma itself. The misinterpretation is that people become

detatched BOTH from the karma itself and the fruit or GET ATTACHED to both the

Karma and fruit.Look at this SJC, this is the product of Karma Yoga and

wherever we have gone wrong or the results have been bad, we blame only to our

own fault of 'attachment to the fruit'.Jaya Nirankaara Jaya JagadGuru:I like to

worship Brihaspati not because of the fruits but the Brihaspati Gayatri makes me

a Karma Yogi, or that I move towards Karma Yoga.Jaya Nirankaara Jaya Sadashiva:

I adore Shiva, no doubt that He is my father, my Guru, my sarveshvara for

without Him this Jyotish learning and whatever karma I do could not have

happened. I believe that there is one another Jyotishi in America called Hart D

Foe who is also like this. He must be very good in Jyotish if he is like

this.Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your statement

proves my point.With best regards,Sanjay

Rath__________Mail: H-5 B.J.B. Nagar,

Bhubaneswar, OR 751014, IndiaWeb: http://srath.com SJC Web:

http://.orgAt 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev Upadhye

Archives: vedic astrologyGroup info:

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Dear Sridhar,

 

Your statement raises two issues - a. can an individual declare himself as Karma

Yogi b. Since you say that you did everything efficiently, are you just a Kama

Yogi or Karma Yogi++ (karma yogi with a difference)!!

 

 

Rajeev Upadhye

-

sridhar k

vedic astrology

Monday, March 17, 2003 8:35 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Sanjay Rath I agree entirely with your interpretation. I have been a Karma

Yogi, right from my young age. Always attached to Karma -NOT THE RESULTS- doing

any work that came to me in as efficient a way as possible, without being

attached to the RESULTS. Sanjay Rath <vyasa (AT) (DOT) org> wrote:

Om Gurave NamahDear RajeevI beg to differ with your understanding of the Gita.

Krishna teaches the highest level of efficiency as Karma Yoga. A Karma yogi is

the best performer as not only he is doing the duty and work but is also doing

it with 'full attachment' for the Karma itself. What Krishna taught was to be

detatched from the FRUITS OF KARMA i.e. do not look at the rewards and instead

be attached to the Karma itself. The misinterpretation is that people become

detatched BOTH from the karma itself and the fruit or GET ATTACHED to both the

Karma and fruit.Look at this SJC, this is the product of Karma Yoga and

wherever we have gone wrong or the results have been bad, we blame only to our

own fault of 'attachment to the fruit'.Jaya Nirankaara Jaya JagadGuru:I like to

worship Brihaspati not because of the fruits but the Brihaspati Gayatri makes me

a Karma Yogi, or that I move towards Karma Yog a.Jaya Nirankaara Jaya Sadashiva:

I adore Shiva, no doubt that He is my father, my Guru, my sarveshvara for

without Him this Jyotish learning and whatever karma I do could not have

happened. I believe that there is one another Jyotishi in America called Hart D

Foe who is also like this. He must be very good in Jyotish if he is like

this.Jaya Nirankaara Jaya Jagannatha....We Indians have the great ability of

being critical of ourselves, and only Karma Yogi's can do that. Your statement

proves my point.With best regards,Sanjay

Rath__________Mail: H-5 B.J.B. Nagar,

Bhubaneswar, OR 751014, IndiaWeb: http://srath.com SJC Web:

http://.orgAt 09:15 PM 15-03-03 +0530, you wrote:

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev Upadhye

Archives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

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shine on us .......

 

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Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

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mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

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Dear All,

 

I am a learner and an observer in this group. I have gained immensely from some

very nice posts by knowledgeable persons. What satisfied me most was the

intention amongst most to help and their willingness to share their valuable

knowledge.

 

A few of the recent postings however have been disturbing. In these postings I

can see the writers only trying to convey messages like "I know it" or "I know

more than you". They don't seem to benefit most of us. I am sure all of us

would be delighted to see contributions being made with objectives to help,

learn and share.

 

Best wishes

Ramesh

 

---- Original Message -----

Rajeev Upadhye

vedic astrology

Monday, March 17, 2003 9:50 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

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mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

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JAYA JAGANNATHA!

 

Dear Rajeev,

 

Namaste.

 

 

> Dear Gaurang and other devotee of Krishna,

>

> I always ask one question to all the devotees of Krishna. I keep asking

> because I havent yet got a satisfactory answer.

>

> In Bhagvad Gita, Lord Krishna has advised all of us to perform duties

> without expectation of results. He did not tell to carry out duties

> "efficiently". I think this is exactly the root problem of India as

Nation

> that no one performs efficiently.

>

> Had Krishna told people to do their karma "efficiently" we would have been

a

> different nation...

 

Efficiency depends on motivation. Usually those who are materally attached

will try to act efficiently (as much as the Gunas and their karma allows)

because they are greedy for the result. On the other hand, a devotee who

loves Krishna, also works efficiently because he wants to offer a nice

result to Krishna. Not being attached to the result does not mean we are not

concerned about the quality of the result. It means that we do not want to

enjoy it but rather offer it for Krishna's pleasure. I think the problem

that you observe can be attributed to the impersonalist philospohy which is

unfortunately so prominent within Hinduism nowadays. If you are Brahman, and

everyhting else is illusion, then why strive for anything anyway? I think

this philosophy just confuses people so much because they can't properly

distinguish between material and spiritual activities, qualities and goals.

If someone says everything is illusion anyway, then why work at all? So this

is pointless and impractical, and therefore you should blame the

advaita-vadin philosophers with the situation.

 

Yours,

 

Gauranga Das Vedic Astrologer

gauranga

Jyotish Remedies:

WWW.BRIHASPATI.NET

Phone:+36-309-140-839

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Dear Rajeev,

You wrote

"I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!"

What is the relevance of this statement with respect of "Karmanyewadhikaaraste",

enlighten me and then I might agree that you are serious.Again your statement

about Ambattha Sutta, you have blatantly misquoted Gautam Buddha advocating

Brother's Marriage to Sister. This is not so. He tells about some Shakya

Princes driven out of Kapilavastu having married "Sakhi" which has been

translated by some as sister.Even if the translation is correct, I fail to

understand where did Buddha state that this is to be practiced.

Again your reference to Ms. Durga Bhagawat as foremost Historian. She is known

as a writer of eminence on some controversial themes and not as eminent

historian.

When such wrong statements are made, specially as in one of your posts you say

you do not know the language of "Ambatta Sutta', what other conclusion should

one draw.

I am the last person who professes to be an expert in either history or

scriptures, but blatant misleading references and statement are a bit too much

for me. I am from Maharashtra and have read more writings of Ms Durga Bhagwaat

who was writer when even I was young.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Monday, March 17, 2003 11:20 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

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mail to vedic astrology-....... May Jupiter's light

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Dear Shri Chandrashekhar,

 

If I or for that matter anyone dont have adhikar over the phala of their

respective Karma but someone else, a larger and powerfull entitiy has, then to

me it is almost simillar to some principles of communist ideology.

 

I think you are misquoting me on Ambatha Sutta. Please read my mssg again. I am

saying, "This is reported by yet another Sanskrit Scholar and Anthropologist

from Maharashtra, Durga Bhagvat. ". The book you may want to read is by

Pratibha Ranade -

 

Pratibha RanadeB-10 Medini NiketanVile Parle (East)Bombay 400099IndiaThe said

reference is on the page 93 para 2 in her book "Aispais Gappa :Durgabainshi".

By the way, an anthropologist is NOT a historian. Dont call Durga Bhagwat a

historian, she may start turning in her grave and mind you she was a respected

Buddhist scholar too. Personally I have low regard for historians, especially

those who have habit of glorifying history. This trend is across the globe.

 

I will NOT write further on this publicly but I will communicate pvtly with

those interested as I have concluded the debate after finding the answer to the

question I raised myself...

 

 

Rajeev Upadhye

 

-

Chandrashekhar

vedic astrology

Tuesday, March 18, 2003 12:43 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

You wrote

"I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!"

What is the relevance of this statement with respect of "Karmanyewadhikaaraste",

enlighten me and then I might agree that you are serious.Again your statement

about Ambattha Sutta, you have blatantly misquoted Gautam Buddha advocating

Brother's Marriage to Sister. This is not so. He tells about some Shakya

Princes driven out of Kapilavastu having married "Sakhi" which has been

translated by some as sister.Even if the translation is correct, I fail to

understand where did Buddha state that this is to be practiced.

Again your reference to Ms. Durga Bhagawat as foremost Historian. She is known

as a writer of eminence on some controversial themes and not as eminent

historian.

When such wrong statements are made, specially as in one of your posts you say

you do not know the language of "Ambatta Sutta', what other conclusion should

one draw.

I am the last person who professes to be an expert in either history or

scriptures, but blatant misleading references and statement are a bit too much

for me. I am from Maharashtra and have read more writings of Ms Durga Bhagwaat

who was writer when even I was young.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Monday, March 17, 2003 11:20 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

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shine on us .......

Archives:

vedic astrologyGroup info:

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shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Guest guest

Dear Rajeev,

I think that any serious debate held without confirming the information provided

by a source can not remain serious. Durga Bhagavwat was an author of renown, but

I have never heard of her as being an Anthropologist.

There are so many "Scholars" who are in the habit of making statements without any bassis in fact.

I am enclosing an english translation of Ambattha Sutta. Go through it

carefully. You will find that the entire excercise in the sutta is to shows

that Kshtriyas are superior to Brahmins. The reason is simple. Post Buddha for

spread of Buddhism, it was necessary to denigrate Bramhins so that people would

leave Vedic Dharma and join Buddhism.The Suttas are obviously written by

followers of Buddha probably much after his death.In almost all the religions,

specially when the religion is Individual centric you will find stories written

which purportedly happened when the person was alive and appear to be far

removed from teachings of that person.

Do you seriously believe that an enlightened person like Gautam Buddha would

indulging in commenting on lineage of a person to prove his caste superior ?Do

you think one renowned as worshipper of ahimsa would say that your skull will

break if you do not answer my question? This looks a dialogue fit more for

Vikrama and Vetala story than the Tathagata's teachings.

About kshatriyas not giving respect to bramhin Kshatriya progeny too, the

statements appear to be far from truth. Many Kings married Bramhin Girls and

Vice-a versa and their progeny was accepted as Kings by Kshatriya even in

Mahabharata and Ramayana times. Is it some one's contention that Lord Buddha

was even unaware of this when he asked questions of the young brahmin?

Similar were your statement about sanction to incest by Hindu religion.In the

Bhagvadgita that you chose to misinterprete, it self if you read Arjuna Uwaach,

Arjuna tells the Lord that war may lead to Varnasankarr and that Varna Sankara

leads to destruction of Kula. How this is interpreted as sanction to incest is

beyond me.

I am from an older generation. I do not take any controversial statement about

either religion or science , if made by some one without verifying his sources

of information and their authority on the subject; to be a casual statement or

attempt at creating sensation only.

I am attaching some info on Ambatta Sutta for your perusal. If you think I am

one who does not tolerate critism of religion as practiced then you are far

from truth. I just draw a line between derision and serious query.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Cc: Chandrashekhar

Tuesday, March 18, 2003 6:27 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

If I or for that matter anyone dont have adhikar over the phala of their

respective Karma but someone else, a larger and powerfull entitiy has, then to

me it is almost simillar to some principles of communist ideology.

 

I think you are misquoting me on Ambatha Sutta. Please read my mssg again. I am

saying, "This is reported by yet another Sanskrit Scholar and Anthropologist

from Maharashtra, Durga Bhagvat. ". The book you may want to read is by

Pratibha Ranade -

 

Pratibha RanadeB-10 Medini NiketanVile Parle (East)Bombay 400099IndiaThe said

reference is on the page 93 para 2 in her book "Aispais Gappa :Durgabainshi".

By the way, an anthropologist is NOT a historian. Dont call Durga Bhagwat a

historian, she may start turning in her grave and mind you she was a respected

Buddhist scholar too. Personally I have low regard for historians, especially

those who have habit of glorifying history. This trend is across the globe.

 

I will NOT write further on this publicly but I will communicate pvtly with

those interested as I have concluded the debate after finding the answer to the

question I raised myself...

 

 

Rajeev Upadhye

 

-

Chandrashekhar

vedic astrology

Tuesday, March 18, 2003 12:43 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

You wrote

"I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!"

What is the relevance of this statement with respect of "Karmanyewadhikaaraste",

enlighten me and then I might agree that you are serious.Again your statement

about Ambattha Sutta, you have blatantly misquoted Gautam Buddha advocating

Brother's Marriage to Sister. This is not so. He tells about some Shakya

Princes driven out of Kapilavastu having married "Sakhi" which has been

translated by some as sister.Even if the translation is correct, I fail to

understand where did Buddha state that this is to be practiced.

Again your reference to Ms. Durga Bhagawat as foremost Historian. She is known

as a writer of eminence on some controversial themes and not as eminent

historian.

When such wrong statements are made, specially as in one of your posts you say

you do not know the language of "Ambatta Sutta', what other conclusion should

one draw.

I am the last person who professes to be an expert in either history or

scriptures, but blatant misleading references and statement are a bit too much

for me. I am from Maharashtra and have read more writings of Ms Durga Bhagwaat

who was writer when even I was young.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Monday, March 17, 2003 11:20 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

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Share on other sites

Guest guest

Dear Rajeev,

I missed attaching the Ambatta Sutta to previous mail. Find it attached here.

Chandrashekhar.

- Chandrashekhar

vedic astrology

Tuesday, March 18, 2003 3:25 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think that any serious debate held without confirming the information provided

by a source can not remain serious. Durga Bhagavwat was an author of renown, but

I have never heard of her as being an Anthropologist.

There are so many "Scholars" who are in the habit of making statements without any bassis in fact.

I am enclosing an english translation of Ambattha Sutta. Go through it

carefully. You will find that the entire excercise in the sutta is to shows

that Kshtriyas are superior to Brahmins. The reason is simple. Post Buddha for

spread of Buddhism, it was necessary to denigrate Bramhins so that people would

leave Vedic Dharma and join Buddhism.The Suttas are obviously written by

followers of Buddha probably much after his death.In almost all the religions,

specially when the religion is Individual centric you will find stories written

which purportedly happened when the person was alive and appear to be far

removed from teachings of that person.

Do you seriously believe that an enlightened person like Gautam Buddha would

indulging in commenting on lineage of a person to prove his caste superior ?Do

you think one renowned as worshipper of ahimsa would say that your skull will

break if you do not answer my question? This looks a dialogue fit more for

Vikrama and Vetala story than the Tathagata's teachings.

About kshatriyas not giving respect to bramhin Kshatriya progeny too, the

statements appear to be far from truth. Many Kings married Bramhin Girls and

Vice-a versa and their progeny was accepted as Kings by Kshatriya even in

Mahabharata and Ramayana times. Is it some one's contention that Lord Buddha

was even unaware of this when he asked questions of the young brahmin?

Similar were your statement about sanction to incest by Hindu religion.In the

Bhagvadgita that you chose to misinterprete, it self if you read Arjuna Uwaach,

Arjuna tells the Lord that war may lead to Varnasankarr and that Varna Sankara

leads to destruction of Kula. How this is interpreted as sanction to incest is

beyond me.

I am from an older generation. I do not take any controversial statement about

either religion or science , if made by some one without verifying his sources

of information and their authority on the subject; to be a casual statement or

attempt at creating sensation only.

I am attaching some info on Ambatta Sutta for your perusal. If you think I am

one who does not tolerate critism of religion as practiced then you are far

from truth. I just draw a line between derision and serious query.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Cc: Chandrashekhar

Tuesday, March 18, 2003 6:27 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

If I or for that matter anyone dont have adhikar over the phala of their

respective Karma but someone else, a larger and powerfull entitiy has, then to

me it is almost simillar to some principles of communist ideology.

 

I think you are misquoting me on Ambatha Sutta. Please read my mssg again. I am

saying, "This is reported by yet another Sanskrit Scholar and Anthropologist

from Maharashtra, Durga Bhagvat. ". The book you may want to read is by

Pratibha Ranade -

 

Pratibha RanadeB-10 Medini NiketanVile Parle (East)Bombay 400099IndiaThe said

reference is on the page 93 para 2 in her book "Aispais Gappa :Durgabainshi".

By the way, an anthropologist is NOT a historian. Dont call Durga Bhagwat a

historian, she may start turning in her grave and mind you she was a respected

Buddhist scholar too. Personally I have low regard for historians, especially

those who have habit of glorifying history. This trend is across the globe.

 

I will NOT write further on this publicly but I will communicate pvtly with

those interested as I have concluded the debate after finding the answer to the

question I raised myself...

 

 

Rajeev Upadhye

 

-

Chandrashekhar

vedic astrology

Tuesday, March 18, 2003 12:43 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

You wrote

"I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!"

What is the relevance of this statement with respect of "Karmanyewadhikaaraste",

enlighten me and then I might agree that you are serious.Again your statement

about Ambattha Sutta, you have blatantly misquoted Gautam Buddha advocating

Brother's Marriage to Sister. This is not so. He tells about some Shakya

Princes driven out of Kapilavastu having married "Sakhi" which has been

translated by some as sister.Even if the translation is correct, I fail to

understand where did Buddha state that this is to be practiced.

Again your reference to Ms. Durga Bhagawat as foremost Historian. She is known

as a writer of eminence on some controversial themes and not as eminent

historian.

When such wrong statements are made, specially as in one of your posts you say

you do not know the language of "Ambatta Sutta', what other conclusion should

one draw.

I am the last person who professes to be an expert in either history or

scriptures, but blatant misleading references and statement are a bit too much

for me. I am from Maharashtra and have read more writings of Ms Durga Bhagwaat

who was writer when even I was young.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Monday, March 17, 2003 11:20 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

Are you referring to a specific post in which "logic" is absent and is that the

criteria for a serious discussion? Can we say that all the discussion going

here is logical? It will be easier for me to address once I know the exact

mail(s) devoid of logic. I am raising a simple question whether "best

performance" is possible with or without attachment to the result...

 

Kindly let me know what is "a serious discussion"? Is it decided by group of

individuals what is "serious"? Can we afford democracy in the intellectual

enquiry?

 

I asked a humble question to a devotee of Krishna who advocates supeririority

of Bhagwat dharma and I invited others if they are interested. And

interestingly the gentleman who quotes verses after verses hasnt bothred to

write a single line to answer my question. Do you know there is saying that

says no questions are foolish but only answers are foolish...

 

Rajeev Upadhye

 

 

 

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 11:47 PM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajiv,

I fail to understand your logic behind the statement.I also am inclined to think

that you are not interested in any serious discussions but only want to create

controversy, where none exists.

This I am compelled to say as you have, in your earlier mails,proffessed to be

well researched in ancient Hindu way of life and if that is a fact then I

doubt you cannot translate a Sanskrit Shloka properly.

Chandrashekhar.

-

Rajeev Upadhye

vedic astrology

Sunday, March 16, 2003 8:01 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Shri Chandrashekhar,

 

"I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma."

 

I find a strong presence of germs of communist ideaology in this

interpretation...Phala is always owned by the State!!

 

 

Rajeev Upadhye

-

Chandrashekhar

vedic astrology

Sunday, March 16, 2003 1:54 AM

Re: [vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Rajeev,

I think you are misinterpreting the Lord's saying.He said you do not have any

adhikar on the Phala of the Karma. He also advises not to make the Phala the

Hetu of one's action. Which to me means he enjoins Arjuna to carry out his

Dharma (duties) as a Raja and as a Kshatriya. By implication he tells that I(th

Lord) has adhikar over the phala of one's Karma. At least this is what I infer

from Bhagvadgita.

Chandrashekhar.

-

Rajeev Upadhye

Vedic Astrology

Cc: Gauranga Das

Saturday, March 15, 2003 9:15 PM

[vedic astrology] An Open Question for Gaurang Das and other devotee of Krishna

Dear Gaurang and other devotee of Krishna,I always ask one question to all the

devotees of Krishna. I keep askingbecause I havent yet got a satisfactory

answer.In Bhagvad Gita, Lord Krishna has advised all of us to perform

dutieswithout expectation of results. He did not tell to carry out

duties"efficiently". I think this is exactly the root problem of India as

Nationthat no one performs efficiently.Had Krishna told people to do their

karma "efficiently" we would have been adifferent nation...Rajeev

UpadhyeArchives: vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

vedic astrologyGroup info:

vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

Archives:

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vedic astrology/info.htmlTo UNSUBSCRIBE: Blank

mail to vedic astrology-....... May Jupiter's light

shine on us .......

 

<Saved by Microsoft Internet Explorer 5>

Ambattha Sutta

Mon, 17 Mar 2003 01:26:44 +0530

 

[\q 96/]

INTRODUCTION

 

TO THE

 

AMBAòòHA SUTTA.

 

THIS is one of several Suttas (mentioned in the notes to the celebrated verse

quoted at the end of Chapter I) which deal with the subject of caste.

It is sufficiently evident from the comparative frequency of the discussions on

the matter of Brahman pretensions that this was a burning question at the time

when the Dialogues were composed. No other social problem is referred to so

often; and Brahman would not be so often represented as expressing astonishment

or indignation at the position taken up regarding it by the early Buddhists

unless there had really been a serious difference on the subject between the

two schools. But the difference, though real, has been gravely misunderstood.

Some writers on Buddhism do not hesitate to ascribe to Gotama the role of a

successful political reformer, by representing him as having fought for the

poor and despised against the rich and privileged classes, and as having gone

far to abolish caste. Other writers gird at the Buddha because most of the

leaders of this Order were drawn from the ranks of the respectable and the

well-to-do, with an education in keeping with their social position; and

disparage him for neglecting the humble and the wretched, for not using his

influence to abolish, or to mitigate, the harshness of caste rules.

Both views are equally unhistorical. It is well known that the population of

India is now divided into a number of sections (we call them 'castes'), the

members of which are debarred from the right of intermarriage (from the

connubium) with those outside their caste, and also, but in constantly varying

degrees, from the right of eating together (of commensality) with the members

of other sections. Each such 'caste ' has also a council or committee by which

it is governed, and which settles all disputes regarding the caste.

The disastrous effects, from the ethical, social, and political points of view,

of these restrictions, and of caste as a whole, have been often grossly

exaggerated, and the benefits of the

 

INTRODUCTION. [\q 97/]

 

system ignored. And we are entirely unwarranted in supposing the system, as it

now exists, to have been in existence also at the time when Buddhism arose in

the valley of the Ganges. Our knowledge of the actual facts of caste, even as

it now exists, is still confused and inaccurate. The theories put forward to

explain the facts are loose and irreconcilable. And an accurate statement of

the corresponding facts, if any, at the time of Gotama, has yet to be drawn up.

We have long known that the connubium was the cause of a long and determined

struggle between the patricians and the plebeians in Rome. Evidence has been

yearly accumulating on the existence of restrictions as to intermarriage, and

as to the right of eating together, among other Aryan tribes - Greeks, Germans,

Russians, and so on. Even without the fact of the existence, now, of such

restrictions among the modern successors of the ancient Aryans in India, it

would have been almost certain that they also were addicted to similar customs.

It is certain that the notion of such usages was familiar enough to some at

least of the tribes that preceded the Aryans in India. It is quite a mistake to

look upon all these tribes as far below the Aryans in culture. Both the

Kolarians and the Dravidians were probably quite the equals of the Aryans in

social organisation. And the Aryans probably adopted much

from them, especially in matters relating to land tenure, village community,

government, taxation, and so on. Their custom of endogamy and exogamy, their

ideas as to purity and the reverse, may have differed from those of the Aryans,

but were similar in kind. Rules of endogamy and exogamy; privileges, restricted

to certain classes, of eating together, are not only Indian or Aryan, but

worldwide phenomena. Both the spirit, and to a large degree the actual details,

of modern Indian caste usages, are identical with these ancient, and no doubt

universal, customs. It is in them that we have òhe key to the origin of caste.

At any moment in the history of a nation such customs seem, to a superficial

observer, to be fixed and immutable. As a matter of fact they are never quite

the same in successive centuries, or even generations. A man's visible frame,

though no change is at any moment perceptible, is really never the same for two

consecutive moments, and the result of constant minute variations becomes clear

after the lapse of time. The numerous and complicated details which we sum up

under the convenient (but often misleading) single name of caste are solely

dependent for their sanction on public opinion. That opinion seems stable. But

it is always tending to vary as to the degree of importance attached to some

particular one of

 

[\q 98/] III AMBAòòHA SUTTA

 

the details, as to the size and complexity of the particular groups in which

each detail ought to be observed.

This last statement may be illustrated by the case of the Chaliyas. When the

Dutch started cinnamon cultivation in Ceylon on a large scale, they wanted

labourers. 'The peasantry, who belonged almost exclusively to one caste, the

Goigamas, regarded it as unworthy of a free man to work for hire. Some of them,

however, in the struggle of motives, found the pressure of poverty too strong

for them, and accepted service as coolies. The others, thinking this bad form,

became averse to giving their daughters in marriage to such coolies. These

feelings were naturally stronger at first among the Goigamas of good social

position, and it became a mark of superiority not to have a relative married to

a worker in the cinnamon gardens. And such workers were called Chaliyas. By the

time that the families of Chaliyas were numerous enough to afford mates for the

male or female coolies, the Chaliyas found it impossible to find wives

elsewhere. And thus, under the very eyes of Europeans, the size of one group

had been diminished by the very considerable number of persons engaged in a new

and despised trade. In other words, what we call a new caste had arisen, the

caste of the Chaliyas. When the English took Ceylon they gave up the government

cultivation of cinnamon. The gardens were carried on, in ever lessening numbers,

by private individuals. The number of the Chaliyas consequently declined.

Numbers of them, as they gradually returned to ordinary peasant work, became

reabsorbed among the Goigamas. This was an instance of a change precisely

contrary to that which happened when the caste gradually arose. But all did not

succeed in returning; and there are, therefore, still some Chaliyas left. And

the caste survives though the members of it are now no longer exclusively, or

even largely, employed in cinnamon gardens; and many of them have become

wealthy and honoured.

What had happened in this case was, not two separate and striking revolutions,

but a long series of slight changes in public opinion, no doubt quite

imperceptible at the time to the very people among whom the changes were taking

place. And after all the changes were not so very slow. Three or four

generations were enough to cover the whole series with the consequent results.

Who can doubt but that the history of ancient India, if we had only access to

the necessary evidence, would be found to cover, in its two thousand five

hundred years, and through its wide territory, a constant succession of similar

variations; and that similar variations are recurring still to-day.

 

INTRODUCTION. [\q 99/]

 

Owing to the fact that the particular set of people who worked their way to the

top based its claims on religious grounds, not on political power or wealth,

the system has, no doubt, lasted longer in India than in Europe. But public

opinion still insists in considerable circles, even in Europe, on restrictions

of a more or less defined kind, both as to marriage and as to eating together.

And in India the problem still remains to trace in the literature the gradual

growth of the system - the gradual formation of new sections among the people,

the gradual extension of the institution to the families of people engaged. in

certain trades, belonging to the same sect or tribe', tracing their ancestry

(whether rightly or wrongly) to the same source. All these factors, and others

besides, are real factors. But they are phases of the extension and growth, not

explanations of the origin, of the system.

There is no evidence to show that at the time when the conversations recorded in

the Dialogues took place (that is to say, in the sixth century B. C.) there was

any substantial difference, as regards the barriers in question, between the

peoples dwelling in the valley of the Ganges and their contemporaries dwelling

on the shores of the Mediterranean. The point of greatest weight in the

establishment of the great difference in the subsequent development - the

supremacy, in India, of the priests - was still being hotly debated. And all

our evidence tends to show that at least in the wide extent of territory

covered by the Piñakas - countries close upon a hundred thousand square miles

in area - the struggle was being decided rather against the Brahman than for

them. There were distinctions as to marriage; endogamous and exogamous groups.

In a few instances, all among the lower classes of the people, these amounted,

probably, to what would now be called caste-divisions. But of castes, in the

modern sense, among the preponderating majority there is little or no

conclusive evidence.

There was a common phrase current among the people, which divided all the world

into four vaõõà (colours or complexions)-the nobles, the priests, the other

Aryan people, and the non-Aryan Sådras (Khattiyà, Bràhmaõà, Vessà, and Suddà).

The priests put themselves first, and had a theological legend in support of

their contention. But it is clear from the Piñakas that this was not admitted

by the nobles. And it is also clear that no one of these divisions was a caste.

There was neither connubium nor commensality between all the members of one

vaõõa, nor was there a governing council for each. The fourth was distinguished

from the others by race. The remaining three were distinguished from each other

by

 

[\q 100/] III AMBAòòHA SUTTA

 

social position. And though in a general rough way the classification

corresponded to the actual facts of life, there were insensible gradations

within the four classes, and the boundary between them was both variable and

undefined.

And this enumeration of the populace was. not complete. Outside these classes

there were others, resembling in many points the modern low castes, and always

when mentioned in the Piñakas following after the above four. Thus in Aïguttara

I, 162[1] the argument is that just as there is no real difference in oxen, in

spite of the fact that they can be arranged in classes by difference of colour

(vaõõa), and the strong, active, well-trained ox is selected by preference,

without regard to his colour (vaõõa) ; so also, when presenting gifts, the man

of strong, active, well-trained mind should be selected as donee - without

reference to the fact of his belonging to any one of the four classes of

society (vaõõà), or of his being a .Kaõóàla or a Pukkusa. It is plain that this

passage distinguishes the last two from the four vaõõà and therefore from the

Sådras

Other old texts[2] insert between these two three further names-the Veõas, the

Nesàdas, and the Rathakàras, that is to say, the workers in rushes[3] ,

bird-catchers, and cartmakers. By these are meant aboriginal tribesmen who were

hereditary craftsmen in these three crafts; for they are called hãna-jàtiyo, low

tribes. They no doubt formed castes in the modern sense, though we have no

information as to their marriage customs. They are represented in the Jàtaka

book as living in villages of their own, outside the towns in which ordinary

people dwelt, and formed evidently a numerically insignificant portion of the

populace.

In the last passage quoted in the previous note there are mentioned, as distinct

from these low tribes (the hãna-jàtiyo), certain low occupations

(hãna-sippàni)¤mat-makers, potters, weavers, leather-workers, and barbers. As

they are excluded from the list of those distinguished by birth (jàti), it is

implied that there was no hard and fast line, determined by birth, for those

who gained their living by these trades. There would be a natural tendency for

the son to follow the father's craft[4];

 

INTRODUCTION [\q 101/]

 

centuries afterwards they had become castes, and they were then on the

borderline. But they were not castes as yet.

Besides the above, who were all freemen, there were also slaves. We only hear of

them quite occasionally, as domestic servants, in the houses of the very rich.

Individuals had been captured in predatory raids, and reduced to slavery (Jàt.

IV, 220); or had been deprived of their freedom as a judicial punishment (Jàt.

I, 200); or had submitted to slavery of their own accord ('Vinaya Texts,'

I,191; Sum. I, 168). Children born to such slaves were also slaves, and the

emancipation of slaves is often referred to. But we hear nothing of such later

developments of slavery as rendered the Roman latifundia, or the plantations of

some Christian slave-owners, scenes of misery and oppression. For the most part

the slaves were household servants, and not badly treated, and their numbers

seem to have been insignificant[5]

What we find then, in the Buddha's time, is caste in the making. The great mass

of the people were distinguished quite roughly into four classes-social

strata-of which the boundary lines were vague and uncertain. At the one end of

the scale certain outlying tribes, and certain hereditary crafts of a dirty or

despised kind, were already, probably, castes. At the other end of the scale

Brahman by birth (not necessarily sacrificial priests, for they followed all

sorts of occupations) were putting forward caste claims that were not yet

universally admitted. There were social customs about the details of which we

know very little (and dependent probably, more exactly upon the gotta rather

than upon the jàti), which raised barriers, not seldom broken through, as to

intermarriage of people admittedly belonging to the same vaõõa, and a fortiori

of others. And there was a social code, based on the idea of impurity, which

prevented familiar intercourse (such as commensality) between people of

different rank; and rendered disgraceful the use of certain foods. We find,

however, no usages which cannot be amply paralleled in the history of other

peoples throughout the world in similar stages of social evolution. The

key-stone of the arch of the peculiarly Indian caste organisation-the absolute

supremacy of the Brahmans - had not yet been put in position, had not, in fact,

been yet made ready. The caste-system, in any proper or exact use of the term,

did not exist.

In the face of this set of circumstances Gotama took up

 

[\q 102/] III. AMBAòòHA SUTTA

 

a distinct position. It meets us, it is true, in two phases; but it forms one

consistent and logical whole.

In the first place, as regards his own Order, over which alone he had complete

control, he ignores completely and absolutely all advantages or disadvantages

arising from birth, occupation, and social status, and sweeps away all barriers

and disabilities arising from the arbitrary rules of mere Ceremonial or social

impurity.

One of the most distinguished -members of his Order the very one of them who was

referred to as the chief authority, after Gotama himself, on the rules of the

Order, was Upàli, who had formerly been a barber, one of the despised

occupations. So Sunãta, one of the brethren whose verses are chosen for

insertion in the Thera Jàthà, was a Pukkusa, one of the low tribes. Sàti, the

propounder of a deadly heresy, was of the sons of the fisherfolk, afterwards a

low caste, and even then an occupation, on account of its cruelty, particularly

abhorred. Nanda was a cowherd. The two Paõñhakas were born out of wedlock, to a

girl of good family through intercourse with a slave (so that by the rule laid

down in Manu 31, they were actually outcasts). Kàpà was the daughter of a

deer-stalker, Puõõà and Puõõikà had been slave girls. Sumangalamàtà was

daughter and wife to workers in rushes, and Subhà was the daughter of a smith.

More instances could doubtless be quoted already, and others will become known

when more texts are published.

It does not show much historical insight to sneer at the numbers as small, and

to suggest that the supposed enlightenment or liberality was mere pretence. The

facts speak for themselves; and the percentage of low-born members of the Order

was probably in fair proportion to the percentage of persons belonging to the

despised jàtis and sippas as compared with the rest of the population. Thus of

the Therãs mentioned in the Therã Gàthà we know the social position of sixty,

of whom five are mentioned above-that is 8 1/2 per cent. of the whole number

were base-born. It is most likely that this is just about the proportion which

persons in similar social rank bore to the rest of the population.

Whether the Buddhist Order differed in this respect from the other similar

communities which are mentioned in the Buddhist books as having already existed

when the Buddhist Order was founded, is still matter of controversy. The

Buddhist books are mostly silent on the matter. But that very silence is

valuable evidence. It is scarcely likely that, if there had been much

difference, there should be no allusion to it in the Piñakas. And the few

passages in print confirm this. We

 

INTRODUCTION. [\q 103/]

 

have seen how in the Sàma¤¤a-phala Sutta (above, P. 77) it is taken for granted

that a slave would join an Order (that is any order, not the Buddhist). And in

the Agga¤¤a Sutta of the Dãgha, and the Madhura Sutta of the Majjhima, there is

express mention of Sådras becoming Samaõas, as if it were a recognised and

common occurrence, long before the time of the rise of Buddhism. So in the

Jàtaka (III, 381) we hear of a potter, and at IV, 392 of a Kaõóàla, who become

Samaõas (not Buddhist Samaõas) [6].

On the other hand, it is just possible that in these passages the custom

afterwards followed in the Buddhist Order is simply put back to earlier times,

and is an anachronism. The low-born, however earnest in their search after

truth, were no doubt excluded from any community of hermits or religious

recluses in which Brahmans had the upper hand. But all the twice-born (the

Dvijas, that is the Khattiyas, Bràhmaõas, and Vessas) were certainly justified,

by public opinion, in becoming Samaõas. To what extent the Sådras, and the

tribes below the Sådras, were accorded, in communities other than the Buddhist,

a similar privilege, is at present doubtful. But the Buddha certainly adopted,

and probably extended, the most rational view current at the time.

There is one point, however, in which he seems to have restricted (and for a

valid reason) the existing custom. It is impossible to avoid the inference from

the passage just referred to (in the Sàma¤¤a-phala, above, P. 77), that the

existing orders, or most of them, admitted slaves to their ranks. Now among a

number of rules laid down to regulate admission to the Buddhist Order, in such

wise that the existing rights of third parties should not be encroached upon,

there is a rule (translated in 'Vinaya Texts,' S. B. E., I, 199) that no

runaway slave, shall be admitted. And in the form of words to be used at the

chapter held for admitting new members, one of the questions asked of the

candidate is: 'Are you a freeman[7]?' Whenever slaves were admitted to the

Order, they must have previously obtained the consent of their masters, and

also, I think, have been emancipated.

Secondly, as regards all such matters as we may now fairly call 'questions of

caste' outside the Order, the Buddha adopted the only course then open to any

man of sense; that is to say, he strove to influence that public opinion, on

which the observances depend, by a constant inculcation of reasonable views.

Thus in the âmagandha Sutta[8] of the Sutta

 

[\q 104/] III. AMBAòòHA SUTTA.

 

Nipàta (certainly one of the very oldest of our documents) it is laid down, in

eloquent words, that defilement does not come from eating this or that,

prepared or given by this or that person, but from evil deeds and words and

thoughts.

This is a particularly interesting passage, being one of the few in which

sayings of previous Buddhas are recorded. In other words the Buddhists put

forward this view as having been enunciated long ago-with the intended

implication that it was a self-evident proposition which was common ground to

the wise. No originality, no special insight, is claimed on account of a view

that would have put an end to so many foolish prejudices based on superstition.

The Buddha's position is again to adopt, in this matter, the sensible position

already put forward by others.

As to other details also, which it would take too long to set out here, Gotama

followed the same plan. On the general question, however, he had opinions,

presumably his own. For they are not found elsewhere. And in the early Buddhist

texts (always ready to give credit to others, and even anxious wherever possible

to support their views by showing that others, especially in ancient times, had

held them) these views are not referred to as part of the doctrine of either

earlier or contemporary teachers.

We may class the utterances on this point under three heads-biological, ethical, and historical.

In the Vàseññha Sutta of the Sutta Nipàta (several verses of which have been

inserted also in the Dhammapada) the question, as in the Soõadaõóa Sutta,

translated below, is as to what makes a man a Brahman. As his answer the Buddha

reminds his questioners of the fact that whereas, in the case of plants (large

or small), insects, quadrupeds, serpents, fish, and birds, there are many

species and marks (due to the species) by which they can be distinguished-in

the case of man there are no such species, and no such marks. 'Herein,' as

pointed out by Mr. Chalmers[9], 'Gotama was in accord with the conclusion of

modern biologists, that " the Anthropidae are represented by the single genus

and species, Man"-a conclusion the more remarkable as the accident of colour

did not mislead Gotama' as it did so many of his contemporaries then; and even,

within living memory, so many in the West. He goes on to draw the conclusion

that distinctions made between different men are mere matters of prejudice and

custom; that it is wisdom and goodness that make the only valid distinction,

that make a man a Brahman; that the

 

INTRODUCTION. [\q 105/]

 

Arahat is therefore the true Brahman; and that it is only the ignorant who had,

for so long, maintained that it was birth that made a man a Brahman.

Similar arguments frequently recur. In the Madhura Sutta, a dialogue, shortly

after the Buddha's death, between the king of Madhura and Kaccàna, the point

raised is whether the Brahmans are right in their exclusive claims. 'The

Brahmans say thus, Kaccàna:-"The Brahmans are the most distinguished of the

four divisions into which the people is classified[10]; every other division is

inferior. The Brahmans are the white division; all the rest are black. The

Brahmans alone are accounted pure, not those who are not Brahmans. The Brahmans

are the legitimate sons of God (of Brahmà), born from His mouth, specially made

by Him, heirs of Brahmà! What do you, Sir, say to this? " '

The Buddhist answer is first to remind the king of the actual facts of life-how

a prosperous member of any one of the four vaõõas would find members of each of

the other three to wait upon him and serve him. There was no difference between

them in this respect. Then, secondly, he points out how a wicked man (whatever

his vaõõa), in accordance with the doctrine of Karma acknowledged by all good

men (not only by Buddhists), will be reborn in some state of woe; and a good

man in some state of bliss. Thirdly, a criminal, whatever his vaõõa, would be

equally subject to punishment for his crime. And lastly, a man, whatever his

vaõõa, would, on joining an order, on becoming a religieux, receive equal

respect and honour from the people[11].

A Brahman might object that all this ignores the important point that the

Brahman were, originally, born of Brahma, and are his legitimate heirs. It was

this claim to especial connection with the mysterious powers of a supernatural

kind, so widely believed in, that formed their chief weapon in the struggle. We

find the Buddhist reply to that in the Agga¤¤a Sutta of the Dãgha, in many

respects one. of the most interesting and instructive of all the Dialogues[12].

It is a kind

 

[\q 106/] AMBAòòHA SUTTA.

 

of Buddhist book of Genesis. In it the pretensions of the Brahman are put

forward in the same terms as those just quoted above from the Madhura Sutta.

Gotama replies that they make these claims in forgetfulness of the past. The

claims have no basis in fact. It is righteousness (dhamma) and not class

distinction (vaõõa) that makes the real difference between man and man[13]. Do

we not daily see Brahman women with child and bearing sons just like other

folk? How can they then say that they are born of God? And as to their origin,

when the evolution of the world began, beings were at first immaterial, feeding

on joy, giving light from themselves, passing through the air. There was thick

darkness round about them, and neither sun nor moon, nor stars, nor sex, nor

measures of time. Then the earth rose in the midst of the waters, beautiful as

honey in taste and colour and smell, and the beings, eating thereof, lost their

brightness, and then sun and moon and stars appeared, and time began to run. And

then also their bodies became more coarse and material, and differences of

complexion (vaõõa) became manifest among them. Then some prided themselves, and

despised others, on the ground of their finer complexion. And thereupon the

fine-tasting earth ceased to be so.

Then successively fine moss, and sweet creepers, and delicate rice appeared, and

each time the beings ate thereof with a similar result. Then differences of sex

appeared; and households were formed; and the lazy stored up the rice, instead

of gathering it each evening and morning; and the rights of property arose, and

were infringed. And when lusts were felt, and thefts committed, the beings, now

become men, met together, and chose certain men, differing from the others in

no wise except in virtue (dhamma), to restrain the evil doers by blame or fines

or banishment. These were the first Kshatriyas. And others they chose to

restrain the evil dispositions which led to the evil doing. And these were the

first Brahman, differing from the others in no wise, except only in virtue

(dhamma).

Then certain others, to keep their households going, and maintain their wives,

started occupations of various kinds. And these were the first vessas. And some

abandoned their homes and became the first recluses (samaõas). But all were

alike in origin, and the only distinction between them was in virtue. And the

highest of them all was acknowledged

 

INTRODUCTION. [\q 107/]

 

to be the Arahat, who had made himself so by the destruction of the Four Mental

Intoxications (the âsavas) and by breaking the bonds that tied him to rebirths;

the man who had laid aside every burden, who had lived the life, had

accomplished a11 that had to be done, had gained his end, and by the highest

knowledge was set free!

We may not accept the historical accuracy of this legend. Indeed a continual

note of good-humoured irony runs through the whole story, with its fanciful

etymologies of the names of the four vaõõà; and the aroma of it would be lost

on the hearer who took it au grand szeezrieux. But it reveals a sound and

healthy insight, and is much nearer to the actual facts than the Brahman legend

it was intended to replace.

Had the Buddha's views on the whole question won the day-and widely shared, as

they were, by others, they very nearly prevailed-the evolution of social grades

and distinctions would have gone on in India on lines similar to those it

followed in the West, and the caste system of India would never have been built

up[14] .

 

[\q 108/]

 

III. AMBAòòHA SUTTA.

 

[A YOUNG BRAHMAN RUDENESS AND AN OLD ONE'S FAITH]

 

I. 1. Thus have I heard. The Blessed One, when once on a tour through the Kosala

country with a great company of the brethren, with about five hundred brethren,

arrived at a Brahman village in Kosala named Icchànankala; and while there he

stayed in the Icchànankala Wood.

Now at that time the Brahman Pokkharasàdi was dwelling at Ukkaññha, a spot

teeming with life, with much grassland and woodland and corn, on a royal

domain, granted him by King Pasenadi of Kosala as a royal gift, with power over

it as if he were the king[15].

2. Now the Brahman Pokkharasàdi[16] heard the news:

 

PRIDE OF BIRTH AND ITS FALL. [\q 109/]

 

'They say that the Samaõa Gotama, of the Sàkya clan, who went out from a Sàkya

family to adopt the religious life, has now arrived, with a great company of

the brethren of his Order, at Icchànankala, and is staying there in the

Icchànankala Wood. Now regarding that venerable Gotama, such is the high

reputation that has been noised abroad:¤That Blessed One is an Arahat, a fully

awakened one, abounding in wisdom and goodness, happy, with knowledge of the

worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods

and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as

it were, face to face this universe,¤including the worlds above of the gods,

the Brahmas, and the Màras, and the world below with its recluses and Brahman,

its princes and peoples,¤and having known it, he makes his knowledge known to

others. The truth, lovely in its origin, lovely in its progress, lovely in its

consummation, doth he proclaim, both in the spirit and in the letter, the

higher life doth he make known, in all its fullness and in all its purity.

[88] 'And good is it to pay visits to Arahats like that.'

3. Now at that time a young Brahman, an Ambaññha,[17] was a pupil under

Pokkharasàdi the Brahman. And he was a repeater (of the sacred words) knowing

the mystic verses by heart, one who had mastered the Three Vedas, with the

indices, the ritual, the phonology, and the exegesis (as a fourth)[18], and the

legends

 

III. AMBAòòHA SUTTA. [\q 110/]

 

as a fifth, learned in the idioms and the grammar, versed in Lokàyata sophistry,

and in the theory of the signs on the body of a great man,[19]¤so recognised an

authority in the system of the threefold Vedic knowledge as expounded by his

master, that he could say of him: 'What I know that you know, and what you know

that I know.'

4. And Pokkharasàdi told Ambaññha the news, and said: 'Come now, dear Ambaññha,

go to the Samaõa Gotama, and find out whether the reputations so noised abroad

regarding him is in accord with the facts or not, whether the Samaõa Gotama is

such as they say or not.'

5. 'But how, Sir, shall I know whether that is so or not ?'

'There have been handed down, Ambaññha, in our mystic verses thirty-two bodily

signs of a great man,¤ signs which, if a man has, he will become one of two

things, and no other.[20] If he dwells at home he will become a sovran of the

world, a righteous king, bearing rule even to the shores of the four great

oceans, a conqueror, the protector of his people, possessor of the seven royal

treasures. [89] And these are the seven treasures that he has¤the Wheel, the

Elephant, the Horse, the Gem, the Woman, the Treasurer, and the

 

PRIDE OF BIRTH AND ITS FALL. [\q 111/]

 

Adviser as a seventh.[21] And he has more than a thousand sons, heroes, mighty

in frame, beating down the armies of the foe. And he dwells in complete

ascendancy over the wide earth from sea to sea, ruling it in righteousness

without the need of baton or of sword. But if he go forth from the household

life into the houseless state, then he will become a Buddha who removes the

veil from the eyes of the world. Now I, Ambaññha, am a giver of the mystic

verses; you have received them from me.'

6. 'Very good, Sir,' said Ambaññha in reply; and rising from his seat and paying

reverence to Pokkharasàdi, he mounted a chariot drawn by mares, and proceeded,

with a retinue of young Brahman, to the Icchànankala Wood. And when he had gone

on in the chariot as far as the road was practicable for vehicles, he got down,

and went on, into the park, on foot.

7. Now at that time a number of the brethren were walking up and down in the

open air. And Ambaññha went up to them, and said: 'Where may the venerable

Gotama be lodging now? We have come hither to call upon him.'

8. Then the brethren thought: 'This young Brahman Ambaññha is of distinguished

family, and a pupil of the distinguished Brahman Pokkharasàdi. The Blessed One

will not find it difficult to hold conversation with such.' And they said to

Ambaññha: 'There, Ambaññha, is his lodging,[22] where the door is shut, go

quietly up and enter the porch gently, and give a cough, and knock on the

cross-bar. The Blessed One will open the door for you.'

9. Then Ambaññha did so. And the Blessed One opened the door, and Ambaññha

entered in. And the other young Brahman also went in; and they exchanged with

the Blessed One the greetings and

 

[\q 112/] III. AMBAòòHA SUTTA.

 

compliments of politeness and courtesy, and took their seats. But Ambaññha,

walking about, said something or other of a civil kind in an off-hand way,

fidgeting about the while, or standing up, to the Blessed One sitting there.

[90] 10. And the Blessed One said to him: 'Is that the way, Ambaññha, that you

would hold converse with aged teachers, and teachers of your teachers well

stricken in years, as you now do, moving about the while or standing, with me

thus seated?'

11. 'Certainly not, Gotama. It is proper to speak with a Brahman as one goes

along only when the Brahman himself is walking, and standing to a Brahman who

stands, and seated to a Brahman who has taken his seat, or reclining to a

Brahman who reclines. But with shavelings, sham friars, menial black fellows,

the offscouring of our kinsman's heels[23]¤with them I would talk as I now do

to you!'

'But you must have been wanting something, Ambaññha, when you came here. Turn

your thoughts rather to the object you had in view when you came. This young

Brahman Ambaññha is ill bred, though he prides himself on his culture; what can

this come from except from want of training[24] ?'

12. Then Ambaññha was displeased and angry with the Blessed One at being called

rude; and at the thought that the Blessed One was vexed with him, he said,

scoffing, jeering, and sneering at the Blessed One: 'Rough is this Sàkya breed

of yours, Gotama, and rude; touchy is this Sàkya breed of yours and

 

PRIDE OF BIRTH AND ITS FALL. [\q 113/]

 

violent. [91] Menials, mere menials[25], they neither venerate, nor value, nor

esteem, nor give gifts to, nor pay honour to Brahman. That, Gotama, is neither

fitting, nor is it seemly!'

Thus did the young Brahman Ambaññha for the first time charge the Sàkyas with being menials.

13. 'But in what then, Ambaññha, have the Sàkyas given you offence ?'

'Once, Gotama, I had to go to Kapilavatthu on some business or other of

Pokkharasàdi's, and went into the Sàkyas' Congress Hall.[26] Now at that time

there were a number of Sàkyas, old and young, seated in the hall on grand

seats, making merry and joking together, nudging one another with their

fingers;[27] and for a truth, methinks, it was I myself that was the subject of

their jokes; and not one of them even offered me a seat. That, Gotama, is

neither fitting, nor is it seemly, that the Sàkyas, menials as they are, mere

menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor

pay honour to Brahman.'

Thus did the young Brahman Ambaññha for the second time charge the Sàkyas with being menials.

 

[\q 114/] III. AMBAòòHA SUTTA.

 

14. 'Why a quail, Ambaññha, little hen bird though she be, can say what she

likes in her own nest. And there the Sàkyas are at their own home, in

Kapilavatthu. It is not fitting for you to take offence at so trifling a

thing.'

15. 'There are these four grades[28] Gotama,¤the nobles, the Brahman, the

tradesfolk, and the workpeople. And of these four, three¤the nobles, the

tradesfolk, and the work-people¤are, verily, but attendants on the Brahman.

[92] So, Gotama, that is neither fitting, nor is it seemly, that the, Sàkyas,

menials as they are, mere menials, should neither venerate, nor value, nor

esteem, nor give gifts to, nor pay honour to the Brahman.'

Thus did the young Brahman Ambaññha for the third time charge the Sàkyas with being menials.

16. Then the Blessed One thought thus: ' 'This Ambaññha is very set on humbling

the Sàkyas with his charge of servile origin in. What if I were to ask him as

to his own lineage.' And he said to him:

'And what family do you then, Ambaññha, belong to ?'

'I am a Kaõhàyana.'

'Yes, but if one were to follow up your ancient name and lineage, Ambaññha, on

the father's and the mother's side, it would appear that the Sàkyas were once

your masters, and that you are the offspring of one of their slave girls. But

the Sàkyas trace their line back to Okkàka the king.[29]

'Long ago, Ambaññha, King Okkàka, wanting to divert the succession in favour of

the son of his favourite queen, banished his elder children¤Okkàmukha, Karaõóa

Hatthinika, and Sinipura¤from the land. And being thus banished they took up

their dwelling on the slopes of the Himàlaya, on the borders of a lake where a

mighty oak tree grew.

 

PRIDE OF BIRTH AND ITS FALL. [\q 115/]

 

And through fear of injuring the purity of their line they intermarried with their sisters.

'Now Okkàka the king asked the ministers at his court: " Where, Sirs, are the children now[30]?"'

'There is a spot, Sire, on the slopes of the Himàlaya, 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 (sakàhi)

sisters.'

'Then did Okkàka the king burst forth in admiration [93]: " Hearts of oak

(sakyà) are those young fellows! Right well they hold their own

(paramasakyà)[31]!"

'That is the reason, Ambaññha, why they are known as Sàkyas. Now Okkàka had a

slave girl called Disà. 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, Ambaññha, people- call devils "devils," so then they called

devils "black fellows " (kaõhe). And they said: " This fellow spoke as soon as

he was born. 'Tis a black thing (kaõha) that is born, a devil has been born!"

And that is the origin, Ambaññha, of the Kaõhàyanas.[32] He was the ancestor of

the Kaõhàyanas[33]. And thus is it, Ambaññha, that if one were to follow up your

ancient name and lineage, on the father's and on the mother's side, it would

appear that the Sàkyas were once your masters, and that you are the offspring

of one of their slave girls.'

17. When he had thus spoken the young Brahman said to the Blessed One: 'Let not the venerable

 

[\q 116/] III. AMBAòòHA SUTTA.

 

Gotama humble Ambaññha 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 194] you thought otherwise,

then it would be for you to carry on our discussion further. But as you think

so, let Ambaññha himself speak [34].'

19. ' We do think so; and we will hold our peace. Ambaññha is able to give

answer to the venerable Gotama in these matters.'

20. Then the Blessed One said to Ambaññha the Brahman: 'Then this further

question arises, Ambaññha, 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[35], or remain silent, or go away, then your head will split

in pieces on the spot.[36] What have you heard, when Brahman old and well

stricken in years, teachers of yours or their teachers, were talking together,

as to whence the Kaõhàyanas draw their origin, and who the ancestor was to whom

they trace themselves back?'

And when he had thus spoken Ambaññha remained silent. And the Blessed One asked

the same question again. [95] And still Ambaññha remained silent. Then the

Blessed One said to him: 'You

 

PRIDE OF BIRTH AND ITS FALL. [\q 117/]

 

had better answer, now, Ambaññha. This is no time for you to hold your peace.

For whosoever, Ambaññha, does not, even up to the third time of asking, answer

a reasonable question put by a Tathàgata (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[37] stood over above

Ambaññha 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 Ambaññha the Brahman. And Ambaññha on becoming aware of it, terrified,

startled, and agitated, seeking safety and protection and help from the Blessed

One, crouched down beside him in awe[38], and said: 'What was it the Blessed One

said ? Say it once again!'

'What do you think, Ambaññha? What have you heard, when Brahman old and well

stricken in years, teachers of yours or their teachers, were talking together,

as to whence the Kaõhàyanas 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 Kaõhàyanas, and that the ancestor to whom they trace

themselves back.'

22. And when he had thus spoken the. young Brahman fell into tumult, and uproar,

and turmoil; and said: 'Low born, they say, is Ambaññha the Brahman; his family,

they say, is not of good standing; they say he is descended from a slave girl;

and the Sàkyas were his masters. We did not suppose that the Samaõa Gotama,

whose words are righteousness itself, was not a man to be trusted!'

23. And the Blessed One thought: [96] `They

 

[\q 118/] 111. AMBAòòHA SUTTA.

 

go too far, these Brahman, in their depreciation of Ambaññha 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 Ambaññha the Brahman on the ground of his descent.

That Kaõha became a mighty seer[39]. He went into the Dekkan, there he learnt

mystic verses, and returning to Okkàka the king, he demanded his daughter.

Madda-råpã 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[40].

'Then the ministers and courtiers went to Kaõha the seer, and said "Let the king

go safe, Sir; let the king go safe[41]."

"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[42]."

" 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 Okkàka,

 

PRIDE OF BIRTH AND ITS FALL. [\q 119/]

 

and said: "Let the king aim at his eldest son[43]. He will suffer neither harm

nor terror." And the king did so, and no harm was done. But the king, terrified

at the lesson given him, [97] gave the man his daughter Madda-råpã to wife. You

should not, O Brahmans, be too severe to disparage Ambaññha in the matter of

his slave-girl ancestress. That Kaõha was a mighty seer.'

24. Then the Blessed One said to Ambaññha: 'What think you, Ambaññha? 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 tokens of

respect) from the Brahmans?"

'Yes, he would, Gotama.'

'But would the Brahman allow him to partake of the feast offered to the dead, or

of the food boiled in milk[44], or of the offerings to the gods, or of food sent

as a present?'

'Yes, they would, Gotama.'

'But would the Brahman 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.'

'Why not that?'

'Because he is not of pure descent on the mother's side.'

25. 'Then what think you, Ambaññha ? Suppose a Brahman youth should have

connection with a Kshatriya maiden, and from their intercourse a son should be

born. Now would the son thus come to the Kshatriya maiden through the Brahman

youth receive

 

[\q 120/] III. AMBAòòHA SUTTA.

 

a seat and water (as tokens of respect) from the Brahmans?'

'Yes, he would, Gotama.'

'But would the Brahman 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 Brahman teach him their verses or not ?'

'They would, Gotama.'

[98] ' But would he be shut off, or not, from their women?'

'He would not, 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, Ambaññha, whether one compares women with women, or men with men, the

Kshatriyas are higher and the Brahmans inferior.

'And what think you, Ambaññha? Suppose the Brahman, for some offence[45] or

other, were to outlaw a Brahman by shaving him and pouring ashes over his

head[46], were to banish him from the land or from the township. Would he be

offered a seat or water among the Brahmans ?'

'Certainly not, Gotama.'

'Or would the Brahman 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.'

 

PRIDE OF BIRTH AND ITS FALL. [\q 121/]

 

'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, Ambaññha ? 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 ?'

He would, Gotama.'

'And would the Brahman teach him their verses ?'

They would, Gotama?'

'And would he be shut off, or not, from their women?'

'He would not, Gotama.'

[99] 'But thereby, Ambaññha, the Kshatriya would have fallen into the deepest

degradation, shaven as to his head, cut dead with the ash-basket, banished from

land and township. So that, even when a Kshatriya has fallen into the deepest

degradation, still it holds good that the Kshatriyas are higher, and the

Brahman inferior.

28. 'Moreover it was one of the Brahmà gods, Sanaü-kumàra[47], who uttered this stanza[48] :

 

[\q 122/] III. AMBAòòHA SUTTA.

 

"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, Ambaññha, was well sung and not ill sung by the Brahmà

Sanaü-kumàra, well said and not ill said, full of meaning and not void thereof

And I too approve it; I also, Ambaññha, say:

"The Kshatriya is the best of those among this folk who put their trust in lineage.[49]

But he who is perfect in wisdom and righteousness, he is the best among gods and men."'

 

Here ends the First Portion for Recitation[50]

 

PRIDE OF BIRTH AND ITS FALL. [\q 123/]

 

Chapter II

 

II. 1. 'But what, Gotama, is the righteousness, and what the wisdom spoken of in that verse ?'

'In the supreme perfection in wisdom and righteousness, Ambaññha, 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 of giving in marriage, that reference is

made to such things as that. For whosoever, Ambaññha, are in bondage to the

notions of birth or of lineage, or to the pride of social position, or of

connection by marriage, 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

[100] that supreme perfection in wisdom and in conduct.'

2.' But what, Gotama, is that conduct, and what that wisdom ?'

 

[Here follow, under Morality (Sãla)[51]

 

The introductory paragraphs ( 40-42 of the Sàma¤¤a-phala, 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

1. The Sãlas, above, pp. 4-12 ( 8-27) of the text. Only the

refrain differs. It runs here, art the end of each clause, through the whole of

this repeated passage: 'This is reckoned in him as morality.'

 

[\q 124/] III AMBAòòHA SUTTA

 

Then under Conduct (Caraõa)

 

2. The paragraph on Confidence, above, p. 69 of he text, 63. The

refrain from here onwards is: 'This is reckoned to him as conduct.

3. The paragraph on 'Guarded is the door of his 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. 71-72 of the text, 68-74.

8. The paragraphs on the Four Rapt Contemplations[52], above , pp. 73-76,

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 (Vijjà)

9. The paragraphs on Insight arising from Knowledge (¥àõa-dassanaü),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 paragraphs on the Heavenly Ear (Dibbasota) above , p.79 of the text,

89, 90.

13. The paragraphs on the Knowledge of the hearts of others (Ceto-pariya-¤àõaü),

above, p.79 of the text, 91, 92.

14. The paragraphs on Memory of one's own previous

 

PRIDE OF BIRTH AND ITS FALL. [\q 125/]

 

births (Pubbe-nivàsa-anussati-¤àõa), above, p. 81 of the text, 93, 94.

15. The paragraph on the Divine Eye (Dibbacakkhu), above, p. 82 of the text, 95, 96.

16. He paragraphs on the Destruction of the Deadly Floods (âsavànaü

khaya-¤àõaü), above, p. 83 of the text, 97, 98.][53]

 

'Such a man, Ambaññha, 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.'

3. 'Now, Ambaññha, to this supreme perfection in wisdom and goodness [101] there

are Four Leakages.[54] And what are the four?'

'In case, Ambaññha, 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 out worthy only to be a

servant unto him that hath attained to wisdom and righteousness.

'And again, Ambaññha, 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

and fruits "-then, verily, he turns out worthy only to be a servant unto him

who hath attained to wisdom and righteousness.

 

[\q 126/] III. AMBAòòHA SUTTA.

 

'And again, Ambaññha, 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 them-selves, and without

having attained to living only on bulbs and roots and fruits, should build

himself a fire-shrine near the boundaries of some village or some town, and

there dwell serving the fire-god[55] - then, verily, he turns out worthy only

to be a servant unto him that hath attained to wisdom and righteousness.

'And again, Ambaññha, 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, [102] 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, Ambaññha, to supreme perfection in righteousness and conduct.[56]

4. 'Now what think you, Ambaññha ? Have you, as one of a class of pupils under

the same teacher, been instructed in this supreme perfection of wisdom and

conduct [57]?'

'Not that, Gotama. How little is it that I can pro-

 

PRIDE OF BIRTH AND ITS FALL. [\q 127/]

 

fess 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, Ambaññha? 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, Ambaññha? Although 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, Ambaññha? 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, 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 ?'

[103] 'Not even that, Gotama.'

'Then what think you, Ambaññha? 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 fire-god, 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.'

 

[\q 128/] III AMBAòòHA

 

5. 'So then you, Ambaññha, as a pupil, have fallen short[58] 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 Pokkharasàdi, 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, Ambaññha, how

deeply your teacher, the Brahman Pokkharasàdi, has herein done you wrong[59].'

6. 'And the Brahman Pokkharasàdi, Ambaññha, 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, Ambaññha, that the very king, from whom he accepts this pure and

lawful maintenance, King Pasenadi of Kosala, does not admit him to his

presence? See, Ambaññha, how deeply your teacher, the Brahman Pokkharasàdi, has

herein done you wrong.'

7. 'Now what think you, Ambaññha? 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 [104], 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

(Sådra) or the slave of a workman should come up and, standing there, should

discuss

 

PRIDE OF BIRTH AND ITS FALL. [\q 129/]

 

the matter, saying: "Thus and thus said Pasenadi 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, Ambaññha, 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,

Aññhaka, Vàmaka, Vàmadeva, Vessàmitta, Yamataggi. Angirasa, Bhàradvaja,

Vàseññha, Kassapa, and Bhagu[60] - though you can say: " I, as a pupil, know by

heart their verses," that you should on that account be a Rishi, or have

attained to the state of a Rishi - such a condition of things has no

existence!'

9. 'Now what think you, Ambaññha? What have you heard when Brahmans, old and

well stricken in years, teachers of yours or 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 ?'

[105] '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 kinds, as you, and your teacher too, do now.

'Not that, Gotama.'

'Or were they waited upon by women with fringes

 

[\q 130/] III. AMBAòòHA SUTTA.

 

and furbelows[61], 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,[62] 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[63] and crossbars let down before the gates,[64] by men girt with

long swords, as you, and your teacher too, do now?'

'Not that, Gotama.'

10. 'So then, Ambaññha, neither are you a Rishi, nor your teacher, nor do you

live under the conditions under which the Rishis lived. But whatever it may be,

Ambaññha, 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. And Ambaññha did the same. And as he thus walked

 

PRIDE OF BIRTH AND ITS FALL. [\q 131/]

 

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. [106] With respect to those two - the

concealed member and the extent of tongue[65] - 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 Ambaññha 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 circumference of his

forehead he covered with his tongue.[66]

 

[\q 132/] III. AMBAòòHA SUTTA.

 

And Ambaññha, the young Brahman, thought: 'The Samaõa Gotama is endowed with the

thirty two signs of a great man, with them all, not only with some of them.' And

he said to the Blessed One: 'And now, Gotama, we would 'fain depart. We are

busy, and have much to do.'

'Do, Ambaññha, what seemeth to you fit.'

And Ambaññha mounted his chariot drawn by mares, and departed thence.

13. Now at that time the Brahman Pokkharasàdi had gone forth from Ukkaññha with

a great retinue of Brahmans, and was seated in his own pleasaunce waiting there

for Ambaññha. And Ambaññha came on to the pleasaunce. 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 Pokkharasàdi was, and saluted him, and took his

seat respectfully on one side. And when he was so seated, Pokkharasàdi said to

him:

14. 'Well, Ambaññha! Did you see the Blessed One ?'

'Yes, Sir, we saw him.'

'Well! is the venerable Gotama so as the reputation [107] about him I told you

of declares; and not otherwise. Is he such a one, or is he not ?'

'He is so, Sir, as his reputation declares, and not otherwise. Such is he, not

different. And he is endowed with the thirty-two signs of a great man, with all

of them, not only with some.'

'And did you have any talk, Ambaññha, with the Samaõa Gotama?'

'Yes, Sir, I had.'

'And how did the talk go ?'

Then Ambaññha told the Brahman Pokkharasàdi all the talk that he had had with the Blessed One.

15. When he had thus spoken, Pokkharasàdi said to him: 'Oh! you wiseacre! Oh! you dullard! Oh! you

 

PRIDE OF BIRTH AND ITS FALL. [\q 133/]

 

expert, forsooth, in our threefold Vedic lore! A man, they say, who should carry

out his business thus, must, on the dissolution of the body, after death, be

reborn into some dismal state of misery and woe. What could the very points you

pressed in your insolent words lead up to, if not to the very disclosures the

venerable Gotama made[67] ? What a wiseacre; what a dullard; what an expert,

forsooth, in our threefold Vedic lore.' And angry and displeased, he struck out

with his foot, and rolled Ambaññha over. And he wanted, there and then, himself,

to go and call on the Blessed One.

[l08] 16. But the Brahman there spake thus to Pokkharasàdi: ' It is much too

late, Sir, to-day to go to call on the Samaõa Gotama. The venerable

Pokkharasàdi can do so to-morrow.'

So Pokkharasàdi had sweet food, both hard and soft, made ready at his own house,

and taken on wagons, by the light of blazing torches, out to Ukkaññha. And he

himself went on to the Icchànankala Wood, driving in his chariot as far as the

road was practicable for vehicles, and then going on, on foot, to where the

Blessed One was. And when he had exchanged with the Blessed One the greetings

and compliments of politeness and courtesy, he took his seat on one side, and

said to the Blessed One:

17. 'Has our pupil, Gotama, the young Brahman Ambaññha, been here ?'

'Yes, Brahman, he has.'

'And did you, Gotama, have any talk with him?'

'Yes, Brahman, I had.'

'And on what wise was the talk that you had with him.'

18. Then the Blessed One told the Brahman Pokkharasàdi all the talk that had taken place. And when

 

[\q 134/] III. AMBAòòHA SUTTA.

 

he had thus spoken Pokkharasàdi said to the Blessed One:

 

'He is young and foolish, Gotama, that young Brahman Ambaññha. Forgive him, Gotama.'

'Let him be quite happy, Brahman, 'that young Brahman Ambaññha.'

[109] 19. And the Brahman Pokkharasàdi took stock, on the body of the Blessed

One, of the thirty-two marks of a Great Being. And he saw them all plainly,

save only two. As to two of them - the sheath-concealed member and the

extensive tongue - he was still in doubt and undecided. But the Blessed One

showed them to Pokkharasàdi, even as he had shown them to Ambaññha.[68] And

Pokkharasàdi perceived that the Blessed One was endowed with the thirty-two

marks of a Great Being, with all of them, not only with some. And he said to

the Blessed One: 'May the venerable Gotama grant me the favour of taking his

to-morrow's meal with me, and also the members of the Order with him.' And the

Blessed One accepted, by silence, his request.

20. Then the Brahman Pokkharasàdi, seeing that the Blessed One had accepted, had

(on the morrow) the time announced to him: 'It is time, oh Gotama, the meal is

ready.' And the Blessed One, who had dressed in the early morning, put on his

outer robe, and taking his bowl with him, went, with the brethren, to

Pokkharasàdi's house, and sat down on the seat prepared for him. And

Pokkharasàdi, the Brahman, satisfied the Blessed One, with his own hand, with

sweet food, both hard and soft, until he refused any more, and the young

Brahmans the members of the Order. And when the Blessed One had finished his

meal, and cleansed the bowl and his[69] hands, Pokkharasàdi took a low seat,

and sat down beside him.

21. Then to him thus seated [110] the Blessed One

 

PRIDE OF BIRTH AND ITS FALL. [\q 135/]

 

discoursed in due order; that is to say, he spake to him of generosity, of right

conduct, of heaven, of the danger. the vanity, and the defilement of lusts, of

the advantages of renunciation. And when the Blessed, One saw that

Pokkharasàdi, the Brahman, had become prepared, softened, unprejudiced,

upraised, and believing in heart, then he proclaimed the doctrine the Buddhas

alone have won; that is to say, the doctrine of sorrow, of its origin, of its

cessation, and of the Path. And just as a clean cloth from which all stain has

been washed away will readily take the dye, just even so did Pokkharasàdi, the

Brahman, obtain, even while sitting there, the pure and spotless Eye for the

Truth, and he knew: 'Whatsoever has a beginning in that is inherent also the

necessity of dissolution.'

22. And then the Brahman Pokkharasàdi, as one who had seen the Truth, had

mastered it, understood it, dived deep down into it, who had passed beyond

doubt and put away perplexity and gained full confidence, who had become

dependent on no other man for his knowledge of the teaching of the Master,

addressed the Blessed One, and said:

'Most excellent, oh Gotama (are the words of thy mouth), most excellent! just as

if a man were to set up that which has been thrown down, or were to reveal that

which has been hidden away, or were to point out the right road to him who has

gone. astray, or were to bring a light into the darkness so that those who had

eyes could see external forms, - just even so, Lord, has the truth been made

known to me, in many a figure, by the venerable Gotama. And I, oh Gotama, with

my sons, and my wife, and my people, and my companions, betake myself to the

venerable Gotama as my guide, to the truth, and to the Order. May the venerable

Gotama accept me as a disciple, as one who, from this day forth, as long as life

endures, has taken him as his guide. And just as the venerable Gotama visits the

families of others, his disciples, at Ukkaññha, so let him visit

 

[\q 136/] III. AMBAòòHA SUTTA.

 

mine. Whosoever there may be there, of Brahman or their wives, who shall pay

reverence to the venerable Gotama, or stand up in his presence, or offer him a

seat or water, or take delight in him, to him that will be, for long, a cause

of weal and bliss.'

'It is well, Brahman, what you say.'

 

Here ends the Ambaññha Sutta.

 

 

 

 

 

 

[1] Compare Petavatthu II, 6, 12.

[2] Assalàyana (No. 93 in the Majjhima); Aïguttara II, 85 = P.P. IV, 19 ;

Saüyutta I, 93; Vinaya IV, 6-10, &c.

[3] Sometimes explained as carpenters, sometimes as basket-makers, sometimes as makers of sunshades.

[4] Further exemplified by the number of people described as kevañña-putto,

assàroha-putto, naña-putto, såda-putto, &c.

[5] See also A. I, 145, 206; II, 67; III, 36, 132, 217; Vin. IV, 224; D. I, 5,

60, 72, 93, 141 (translated above); G

[6] See Fick, 'Sociale Gliederung im nord"stlichen Indien,' pp. 50, 51.

[7] 'Vinaya Texts,' I, 230.

[8] Translated by Fausb"ll, S. B. E., pp. 40-42

[9] J. R. A. S., 1894, p. 396

[10] Literally 'are the best colour' (vaõõa, with reference to the well-known

classification into four vaõõas, neither of which was a caste, referred to

above).

[11] This Madhura Sutta has now been edited and translated, with valuable

introduction and notes, by Mr. Robert Chalmers, in the Journal of the Royal

Asiatic Society, 1894.

[12] The larger portion of this Sutta (from the beginning of the genesis part

down to the election of the first king) is also preserved in the Mahàvastu. See

Senart's edition, vol. i, pp. 338-348. The reading agninyaü (p. 340, 17, &c.)

represents the Pàli agga¤¤aü

[13] The words here are quoted in the Milinda, vol. I, p. 229 of my translation.

[14] There is an admirable little book by M. Senart on the origin of caste, on

the Brahman views about it, and on the present actual facts of caste in India,

entitled 'Les Castes dans l'Inde.' Dr. Fick also in his 'Sociale Gliedrung im

nord"stlichen Indien zu Buddha's Zeit' has collected the evidence found in the

Jàtaka book, and analysed it with great skill. Similar monographs on the

Piñakas, and on the Epics, are much to be desired.

[15]So Buddhaghosa; but he gives no further details as to the terms of the

grant, or of the tenancy. The whole string of adjectives recurs below, pp. 111,

114, 127, 131 of the text, and ràja-bhoggaü at Vin. III, 222. Compare

Divyàvadàna, p. 620.

The land revenue payable, of course in kind, would be a tithe. If the king had

full proprietary (zemindary) rights as well, which is the probable meaning of

ràja-bhoggaü, his share would be, either with or without the land tax, on half.

The grant would be of his own rights only. The rights of the peasants to the

other half, and the use of the common and waste and woods, would remain to

them. If Buddhaghosa's interpretation of brahmadeyyaü is correct, then the

grantee would also be the king's representative for all purposes judicial and

executive. Elsewhere the word has only been found as applied to marriage; and

the first part of the compound (brahma) has always been interpreted by Brahmans

as referring to themselves. But brahma as the first part of a compound never has

that meaning in Pàli; and the word in our passage means literally 'a full gift.'

 

[16]His full name was Pokkharasàdi Opama¤¤o Subhagavaniko (M. II, 200); where

the second is the gotta (gens) name and the third a local name. See the

introduction to the Mahàli Sutta.

[17] According to Jàt. IV, 363 (compare Jàt. IV, 366) there were also Ambaññhas

who were not Brahmans by birth but farmers.

[18] The fourth is not expressly mentioned. Buddhaghosa (p. 247) say we have to

supply the fourth Veda, the Atharva. But the older Pàli texts do not accept the

Atharva as a Veda. It only occurs , as the Athabbaõa Veda, in the Aññhakathàs

and òãkàs. And it is quite unnecessary to suppose a silent reference to it

here. The fourth place is quite sufficiently filled as suggested in the

translation. The âthabbaõa, given (in S. IV, 927) as the name of a mystic art

(together with astrology, the interpretation of dreams and of lucky signs, and

so forth), is probably not the Veda, but witchcraft or sorcery. The Piñakas

always take three Vedas, and three only, for granted. And the whole point of

the tevijja Sutta (translated in full in my 'Buddhist Suttas') is this three-,

not four-, fold division. Four Vedas are referred to in the Milinda, at p. 3,

and the Atharva-veda, at p. 117.

[19] This is the standing description of the Suttas of a learned Brahman. See

below, pp. 114,120 (of the text); A. I, 163; Mil. 10; Divyàvadàna 620, &c. One

or two of the details are not quite certain, as yet.

[20] The knowledge of these thirty-two marks of a Great Being (Mahà-purusha) is

one of the details in the often-recurring paragraph giving the points of

Brahman wisdom, which we have just had a, 3. No such list has been

found, so far as I know, in those portions of the pre-Buddhistic priestly

literature that have survived. And the inference from both our passages is that

the knowledge is scattered through the Brahman texts. Many of the details of the

Buddhist list (see the note below on p. 106 of the text) are very obscure; and a

collection of the older Brahman passages would probably throw light upon them,

and upon a curious chapter in mythological superstition. Who will write us a

monograph (historical of course) on the Mahà-purusha theory. as held in early

times among the Aryans in India ?

[21] For the details of these seven see further my 'Buddhist Suttas,' PP. 251-259.

[22] Vihàra; often rendered 'monastery,' a meaning the word never has in the older texts.

[23] Bandhupàdàpakkà. Neumann, loc. cit. p. 521, says 'treading on one another's

heels.' Buddhaghosa refers the expression to the Brahman theory that the Sådras

were born from Brahmà's heels. And this may well have been the meaning. For

though Gotama and the majority of his order were well born, still others, of

low caste, were admitted to it, and Ambaññha is certainly represented as giving

vent to caste prejudice when he calls the brethren 'black fellows.' Compare M.

I, 334; S. IV, 117, and below, D. I, 103.

[24] And is therefore, after all, not so much his fault as that of his teacher.

That this is the implication is clear from the text, pp. 90, 91

( 10-13) below.

[25] Ibbhà. Chalmers (J. R. A. S., 1894, p. 343) renders this ïought but men of

substance,' and he has been followed by Frazer, 'Literature of India,' p. 118.

But Buddhaghosa's interpretation is confirmed both by the context and by the

derivation.

[26] Santhàgàra. Childers is quite wrong about this word. It is the hall where a

clan mote was held, and is used exclusively of places for the assemblies of the

householders in the free republics of Northern Kosala. It never means a royal

rest house, which is ràjàgàraka, as we had above (p. 1, 2 of the Pàli

text). Thus at M. I, 353, 4 and Jàt. IV, 147 we have this identical hall of the

Sàkyas at Kapilavatthu, and at M. I, 457 a similar one of the Sàkyas at

Càtumàya; at M. P. V, 56 (VI, 23 of the translation) in my 'Buddhist Suttas' we

have the congress hall of the Mullas of Kusinàrà, and at M. 1, 228 and Vin. I,

233 that of the Licchavis of Vesàlã-all of them called Santhàgàra, and all

referred to in connection with a public meeting of the clan.

[27] Anguli-patodakena. The Introductory Story to the 52nd Pàcittiya (Vin. IV,

110 = III, 84) tells how a Bhikshu was inadvertently done to death by being

made to laugh immoderately in this way. It must there mean 'tickling.' Here,

and at A. IV, 343, it seems to have the meaning given above.

[28] Vaõõà

[29] On this famous old king see the legends preserved in the M. B. V, 13;

Mahàvastu I, 348; Jàt. II, 311; Sum. I, 258.

[30] Sammanti, 'dwell,' not in Childers in this sense. But see S. I, 226 = Sum.

I, 125 and Jàt. V, 396.

[31] The oak (which doesn't grow in the text, and could not grow in the Terai)

has been introduced to enable the word play to be adequately rendered. The Pàli

Saka means a herb.

[32] Kaõhàyana is the regular form of patronymic from Kaõha.

[33] Buddhaghosa gives further details as to his subsequent life.

[34] Buddhaghosa (p. 263) says that Gotama's object was to confine the

discussion to a single opponent, since if all spoke at once, it could not well

be brought to a conclusion. In the text Gotama repeats the whole speech of the

Brahmans.

[35] A¤¤ena a¤¤aü pañikarasi. For this idiom, not in Childers, see M. 1, 250;

Vin. I, 85 ; A. I, 187, 198 ; Mil. 94 ; Sum. I, 264. It is answering one thing

by alleging another.

[36] This curious threat-which never comes to anything, among the Buddhists, and

is apparently never meant to - is a frequent form of expression in Indian books,

and is pre-Buddhistic. Comp. Brihad âr. Up. III, 6. 2 and 9. 26. Buddhist

passages are M. I, 231; Dhp. 72 Dhp. A. 87, 140; Jàt. I, 54; V, 21, 33, 87, 92,

493, &c.

[37] Vajira-pàõã: to wit, Indra, says Buddhaghosa.

[38] Upanisãdati; whence Upanishad, a mystery, secret, listened to in awe.

[39] Rishi, mystic sage, magician being no doubt implied, as in B. V. II, 81 =

Jàt. 1, 17 (verse 90). Compare Merlin.

[40] The effect of course of the charm which, Buddhaghosa tells us (p.265), was

known as the Ambaññha charm.

[41] Sotthi hotu. This is the old mystic word swasti. We have lost the use of

such expressions Fausium fac regem.

[42] All this, says Buddhaghosa, was brutum fulmen. The Ambaññha charm had only

power to stop the arrow going off; not to work such results as these.

[43] Literally 'place the arrow (which had a barb shaped like a horseshoe) on his son.'

[44] Thàlipàka. See Jàt. I, 186; Mil. 249. It is used in sacrifices. and also on special occasions.

[45] Pakarane. Perhaps 'in consequence of some regulation or other.' Buddhaghosa

(p. 267) says 'offence,' but compare Mil. 189.

[46] Assa-puñena vadhitvà, literally 'killing him with (the proceeding called)

the Ash-basket.' Compare the idiom 'cut him dead.' It is also mentioned at A.

II, 242.

[47] Sanaü-kumàra means 'ever virgin.' According to the legend common ground to

Brahmans and Buddhists - there were five 'mind born' sons of Brahma, who

remained always pure and innocent, and this Brahmà was one of the five. See the

passages quoted by Chalmers in the J. R. A. S., 1894, P. 344.

Hofrath Bhler has pointed out that in the Mahàbhàrata III, 185 (Bombay edition)

there is an interesting passage where Sanat-kumàra (the Sanskrit form of the

name Sanaü - kumàra) is actually represented by the Brahmans themselves as

having uttered, as referee in a dispute on a point similar to the one here

discussed, not indeed the actual words here imputed to him, but others of a

very similar import. See the whole article in the J. R. A. S., 1897, pp.

585-588. We either have in our text a quotation from an older recession of the

same legend, or one of the two - either the Brahman editors of the Mahàbhàrata,

or the composers of our Sutta - have twisted the legend a little in their own

favour.

[48] The verse is a favourite one. it occurs also at M. I, 358; S. I, 153; II,

284; and below in the Agga¤¤a Sutta.

[49] Gotta-patisàrino. Either 'tracing back their gotras' or 'referring back to

their gotras' according as we derive the word with Childers from - ??root??sar,

or with Bhler from ??root??smar. It occurs also in the description (Mahà

Sudassana Sutta) of the ideal woman as kiükàra-pañisàrinã. Bhler, log. cit.,

renders it 'record their gotras.'

The next line might also be rendered 'when perfect,' &c., referring to the Kshatriya.

[50] 'This question of caste, besides being often referred to in isolated

passages, is described at length also in the Assalàyana, Kaõõakathàla, and

Madhura Suttas, all in the Majjhima. The first has been translated into German

by Professor Pischel and the last into English by Mr. Chalmers, J. R. A. S.,

1894, p. 341 and foll. On the facts of caste as disclosed in the Jàtaka book

see Fick's 'Sociale Gliederung in Indien zu Buddha's Zeit,' Kiel, 1897 ; and on

the general history of caste in India see Senart's 'Les Castes dans l'Inde,'

Paris, 1896.

[51] Buddhaghosa, p. 268, seems to have had a different reading idam p'assa,

hoti sãlasmiü - from that preserved in our text. It comes to much the same

result, but is better, as omitting the word bhikkhu.

[52] It is important to notice that these are put, not under wisdom, but under conduct.

[53] There are therefore eight divisions of conduct, and eight of the higher wisdom.

[54] Apàya-mukhàni, outlets, leakages, so that it cannot fill up.' The word

aya-mukhaü, inlet, is used in its concrete sense at D. I, 74, and both words at

A. II, 166; and 'outlet' occurs figuratively, in a secondary sense, as in this

passage, in the Sigàlovàda Sutta, p. 299.

[55] For instances of this see Jàt I, 285, 494; II, 43. Such service paid to a

god has already been condemned in the tract on the Sãlas, the minor details of

mere morality (above, pp. 24, 25).

[56] Buddhaghosa here (p. 270) says that all sorts of Brahman ascetics are here

intended to be included, and he gives further details of eight different sorts

(discussed in the journal of the P. T. S. for 1891, pp; 34 foll.).

[57] Sandissasi sàcariyako. Compare M. P. S. 6, 7, 8, 9, 24, 25.'

[58] Parihãnako sàcariyako. 'Have been done out of, neglected in the matter of,

defrauded of, this wisdom,' &c.

[59] By concealing this suggestive fact, and thereby leaving you ignorant that

the king, a Kshatriya, looked down on a Brahman, even one whom he considered,

as a Brahman, of great merit. So at Jàt. V, 257 a king calls a Brahman 'low

born' (hãna-gacco) compared with himself.

[60] On these names see Tevijja Sutta I, 13 (p. 172 of my 'Buddhist Stuttas')

and Vinaya Texts,' II, 130.

[61] Veñhaka-nata-passàhi. We have here probably the ancient name of the very

elaborate girdles which all the fashionable women and goddesses wear on the old

bas reliefs. Cunningham, 'Ståpa of Bharhut,' Pl. LI, gives figures and details

of them. To judge from the has reliefs-and I cannot call to mind any Piñaka

passage contradicting them - the women (lay women of course, the Sisterhood

wore robes from the shoulders downwards) have only very elaborate headdresses

and necklaces, a skirt from the waist to the ankles, and a very broad and

handsome girdle worn over the top of the skirt. They were unclothed from the

neck to the waist.

[62] Kutta-vàlehi. The chariot of the time, as represented on the bas reliefs,

had standing room for four passengers, the steeds wore plumes on their heads,

and had their manes and tails elaborately plaited. 1 Ståpa of Bharhut,' PI.

XII, shows us the chariot of Pasenadi, king of Kosala (see ibid. pp. 124, 125).

Kutta is not in Childers. But it occurs frequently. See Jàt I, 296, 433; II,

127, 128; IV, 219; Asl. 321.

[63] Compare Jàt IV, 106; Mil. 330.

[64] Okkhitta-palighàsu. Childers says (following the Sanskrit dictionaries)

bars 'of iron.' But where does the iron come in? This is surely a modern

improvement. Unfortunately the word is found elsewhere (M. I, 139; A. III, 84;

Dhp. 398) only in an ethical sense.

[65] Neither text nor commentary make it clear what these two marks really quite

meant. The first, says Buddhaghosa, is 'like an elephant's,' and the second

seems, from what follows, to be the power of extending the tongue, like a

snake's, to a great length. This last is possibly derived from poetical

descriptions of the tongues of flame or light playing round the disk of the

sun.

As to the means by which the Buddha made the first visible to Ambaññha,

Buddhaghosa simply quotes Nàgasena (at Mil. 169) to show that he made a visible

image of himself fully dressed in his robes. And the difficulty is to see how

that would have helped matters. Only an historical explanation of the meaning

of the marks can here guide us to what is inferred.

[66] These are two of the thirty-two bodily marks of a Great Being (Mahà -

purisa), as handed down among the Brahmans (see note above, p. 88 of the text,

5) and adopted by the Buddhists. They are in part adaptations to a man

of poetical epithets applied to the sun, or to the personification of the mystic

human sacrifice; partly characteristics of personal beauty such as any man might

have; and one or two of them - the little wart, for instance, between the eyes

with white hair on it, and the protuberance at the top of the head - may

possibly be added in reminiscence of personal bodily peculiarities which Gotama

actually had.

One of the Dialogues in the Dãgha. the Lakhaõa Sutta, is devoted to these

thirty-two marks. They are also enumerated, with slight differences, in the

Mahàpadhàna Sutta; and later books give other lists differing from each other,

and from the old lists, in many small points.

The story told here in 11, 12 recurs in identical words in the

Sela Sutta (S. N. NO. 33 = M. No. 92) and forms the subject of one of the

dilemmas put by King Milinda to Nàgasena (Mil. 167).

[67] âsagga àsagga . upanãyya upanãyya. Buddhaghosa is somewhat ambiguous in his

interpretation of this idiomatic phrase, on which compare M. I, 250, 251; A. I,

172

[68] Above, p. 106 of the text, I 2 repeated.

[69] Onãta-patta-pàõiü. See the note at Vinaya Texts,' I, 83.

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