Chapter XXVI, Section 1c

405. Him I call indeed a Brâhma n a who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. 406. Him I call indeed a Brâhma n a who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. 407. Him I call indeed a Brâhma n a from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. 408. Him I call indeed a Brâhma n a who utters true speech, instructive and free from harshness, so that he offend no one. 409. Him I call indeed a Brâhma n a who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. 410. Him I call indeed a Brâhma n a who fosters no desires for this world or for the next, has no inclinations, and is unshackled. [405. On tasa and thâvara, see Childers, s.v., and D'Alwis, Nirvâ n a, p. 115. On da nd a, 'the rod,' see Hibbert Lectures, p. 355, note.] p. 93 411. Him I call indeed a Brâhma n a who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal. 412. Him I call indeed a Brâhma n a who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. 413. Him I call indeed a Brâhma n a who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. 414. Him I call indeed a Brâhma n a who has traversed this miry road; the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content. 415. Him I call indeed a Brâhma n a who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. 416. Him I call indeed a Brâhma n a who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. 417. Him I call indeed a Brâhma n a who, after leaving all bondage to men, has risen above all [411. Akatha n kathi is explained by Buddhaghosa as meaning, 'free from doubt or hesitation.' He also uses katha n kathâ in the sense of 'doubt' (verse 414). ln the Kâvyâdar s a, III, 17, the commentator explains akatham by kathârahitam, nirvivâdam, which would mean, 'without a kathâ, a speech, a story without contradiction, unconditionally.' From our passage, however, it seems as if katha n kathâ was a noun derived from katha n kathayati, 'to say How, how?' so that neither the first nor the second element had anything to do with kath, 'to relate;' and in that case akatham, too, ought to be taken in the sense of 'without a Why.' 412. See verse 39 . The distinction between good and evil vanishes when a man has retired from the world, and has ceased to act, longing only for deliverance.] p. 94 bondage to the gods, and is free from all and every bondage. 418.