378 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
no compunction in using such eloquent and gorgeous language to describe the Chandala girl. Is this description compatible with the sentiments of utter scorn and contempt associated with Untouchability? If the Chandalas were Untouchables how could an Untouchable girl enter the King’s palace? How could an Untouchable be described in the superb terms used by Bana? Far from being degraded, the Chandalas of Bana’s period had Ruling Families among them. For Bana speaks of the Chandala girl as a Chandala princess [1 ] Bana wrote some time about 600 A.D., and by 600 A.D. the Chandalas had not come to be regarded as Untouchables. It is, therefore, quite possible that the conditions described by Fa-Hian, though bordering on Untouchability, may not be taken as amounting to Untouchability. It may only be extreme form of impurity practised by the Brahmins who are always in the habit of indulging in overdoing their part in sacerdotalism. This becomes more than plausible if we remember that when Fa-Hian came to India it was the reign of the Gupta Kings. The Gupta Kings were patrons of Brahmanism. It was a period of the triumph and revival of Brahmanism. It is quite possible that what Fa-Hian describes is not Untouchability but an extremity to which the Brahmins were prepared to carry the ceremonial impurity which had become attached to some community, particularly to the Chandalas.
The next Chinese traveller who came into India was Yuan Chwang. He came to India in 629 A.D. He stayed in India for 16 years and has left most accurate records of journeys up and down the country and of the manners and customs of the people. In the course of his description of general characters of the cities and buildings of India, he says [2] :—
“As to their inhabited towns and cities the quadrangular walls of the cities (or according to one text, of the various regions) are broad and high, while the thoroughfares arc narrow tortuous passages. The shops are on the highways and booths, or (inns) line the roads. Butchers, fishermen, public performers, executioners, and scavengers have their habitations marked by a distinguishing sign. They are forced to live outside the city and they sneak along on the left when going about in the hamlets.”
The above passage is too short and too brief for founding a definite conclusion thereon. There is, however, one point about it which is worthy of note. Fa-Hian’s description refers to the Chandalas only while the description given by Yuan Chwang applies to communities
Kadambari (Ridding’s Translation) p. 204.
Wallers-Yuan Chwang Vol.I.p. 147.