33. Brāhmaṇavarga
The Chapter about Brahmins
(98 Verses)
[33.1]
[stm.]
Na nagnacaryā, na jaṭā, na paṅkā,
no ’nāśanaṁ sthaṇḍilaśāyikā vā,
na rajomalaṁ notkuṭukapradhāṇaṁ, Although all manuscripts support the reading -prahāṇam, I have amended the text, as: utkuṭuka-prahāṇam, abandoning the squatting posture, makes no sense. It seems that the Udānavarga recitors/translators have confused -prahāṇam (abandoning) with -pradhāṇam (striving), which is the meaning we find in the Pāḷi. The Tibetan, which was based on a Sanskrit version of the text reads: cog pur ’dug la ’bad pa; striving while sitting in a crouched posture.
śodheta martyaṁ hy avitīrṇakāṅkṣam.
Not by going naked, nor by matted hair, nor by mud, not fasting, This nominative form interrupts the flow of the instrumentals, which is more natural. But we again get nominatives in the next pādayuga. or by lying on stony ground, not dust or dirt, not striving in the squatting position, can purify a mortal who has not crossed over doubt.
[33.2]
[adm.]
Alaṁkṛtaś cāpi, careta dharmaṁ, k
ṣānto dānto niyato brahmacārī,
sarveṣu bhūteṣu nidhāya daṇḍaṁ,
sa Brahmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ.
Even if adorned, one should live righteously, being patient, trained, controlled, spiritual, having put aside the stick towards all beings, one is a Brahmin, one is an ascetic, one is a monastic.
[33.3]
[stm.]
Bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ,
antareṇa viṣīdanti, hy aprāpyaivāsravakṣayam.
Some ascetics and Brahmins indeed are attached to views about existences, midway they become dispirited, not having attained the destruction of the pollutants.
[33.4]
[stm.]
Bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ,
vigṛhya vivadantīme bālā hy ekāntadarśinaḥ.
Some ascetics and Brahmins indeed are attached to views about existences, having grasped ahold of it, these dispute, they are fools who see only one side.
[33.5]
[stm.]
Bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ,
antareṇa viṣīdanti, hy aprāpyaivottamaṁ padam.
Some ascetics and Brahmins indeed are attached to views about existences, midway they become dispirited, not having attained the supreme state.
[33.6]
[rh.q.]
Kiṁ te jaṭābhir durbuddhe, kiṁ cāpy ajinaśāṭibhiḥ?
Abhyantaraṁ te gahanaṁ, bāhyakaṁ parimārjasi.
Why do you have your hair matted, foolish one, and why have your deer-skin? Within you there is a jungle, you only polish the outside.
[33.6A]
[rh.q.]
Kiṁ te jaṭābhir durbuddhe kiṁ cāpy ajinaśāṭibhiḥ?
Abhyantaraṁ te kaluṣaṁ, bāhyakaṁ parimārjasi.
Why do you have your hair matted, foolish one, and why have your deer-skin? Within you it is impure, you only polish the outside.
[33.7]
[stm.]
Na jaṭābhir na gotreṇa na jātyā Brāhmaṇaḥ smṛtaḥ,
yasya satyaṁ ca Dharmaṁ ca, sa śucir Brāhmaṇaḥ sa ca.
Not because of matted hair, family or caste is one remembered as a true Brahmin, in whom there is truth and Dharma, that one is pure, and that one is a Brahmin.
[33.8]
[stm.]
Na jaṭābhir na gotreṇa na jātyā Brāhmaṇaḥ smṛtaḥ,
yas tu vāhayate pāpāny, aṇusthūlāni sarvaśaḥ –
vāhitatvāt tu pāpānāṁ, Brāhmaṇo vai nirucyate.
Not because of matted hair, family or caste is one considered a true Brahmin, the one who restrains wicked deeds, small and great, in every way – from restraining wicked deeds, that one is truly called a Brahmin.
[33.9]
[stm.]
Na muṇḍitena śramaṇo, na Bhoḥkāreṇa Brāhmaṇaḥ,
yasya satyaṁ ca Dharmaṁ ca, Brāhmaṇaḥ śramaṇaḥ sa ca.
Not by a shaved head is one an ascetic, not by saying Bho is one a Brahmin, for the one who has truth and Dharma, that one is a Brahmin and an ascetic.
[33.10]
[stm.]
Na muṇḍitena śramaṇo, na Bhoḥkāreṇa Brāhmaṇaḥ,
yas tu vāhayate pāpāny, aṇusthūlāni sarvaśaḥ –
vāhitatvāt tu pāpānāṁ Brāhmaṇaḥ śramaṇaḥ sa ca.
Not by a shaved head is one an ascetic, not by saying Bho is one a Brahmin, the one who restrains wicked deeds, small and great, in every way – from restraining wicked deeds that one is a Brahmin and an ascetic.
[33.11]
[stm.]
Nodakena śucir bhavati – bahv atra snāti vai janaḥ!
Yasya satyaṁ ca Dharmaṁ ca, sa śucir Brāhmaṇaḥ sa ca.
Not through water is there purity – many people bathe here! In whom there is truth and Dharma, that one is pure, and that one is a Brahmin.
[33.12]
[stm.]
Pravāhya pāpakāṁ dharmāṁ, ye caranti sadā smṛtāḥ,
kṣīṇasaṁyojanā Buddhā, Brāhmaṇās te prakīrtitāḥ.
Those who, through expelling wicked thoughts, live always mindful, the Awakened who have destroyed the fetters, they are declared Brahmins.
[33.13]
[stm.]
Yo Brāhmaṇo vāhitapāpadharmo,
niṣkautilyo niṣkaṣāyaḥ sthitātmā,
vedāntagaś coṣitabrahmacaryaḥ,
kālenāsau brahmavādaṁ vadeta.
That Brahmin who has restrained wicked thoughts, not dishonest, free from blemish, stable, with perfect understanding, the spiritual life accomplished, at the right time that one might speak a word about spirituality.
[33.14]
[stm.]
Yasmiṁ na māyā vasate na māno,
yo vītalobho hy amamo nirāśaḥ,
praṇunnadoṣo hy abhinirvṛtātmā,
sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ.
In whom dwells no deceit and no conceit, the one who is free from greed, unselfish, without longing, who has dispelled faults, who is himself completely emancipated, that one is a Brahmin, that one is an ascetic, that one is a monastic.
[33.15]
[stm.]
Bravīmi Brāhmaṇaṁ nāhaṁ yonijaṁ mātṛsaṁbhavam,
Bhovādī nāma sa bhavati sa ced bhavati sakiñcanaḥ,
akiñcanam anādānaṁ, bravīmi Brāhmaṇaṁ hi tam.
I do not call one a Brahmin through being born from a certain mother’s womb, that one is just one who says Bho A form of address by which Brahmins address one another: Sir, Dear! if he has something, having nothing, not grasping, that one I indeed say is a Brahmin.
[3.16]
[stm.]
Yasya kāyena vācā ca manasā ca na duṣkṛtam,
susaṁvṛtaṁ tṛbhiḥ sthānair, bravīmi Brāhmaṇaṁ hi tam.
For the one who has no wrong-doing by body, by speech or by mind, being well-restrained in these three things, that one I indeed say is a Brahmin.
[33.17]
[stm.]
Yo ’karkaśāṁ vijñapanīṁ giraṁ nityaṁ prabhāṣate,
yayā nābhiṣajet kaś cid, bravīmi Brāhmaṇaṁ hi tam.
The one who always speaks a word that is instructive and not harsh, with which no one would be offended, that one I indeed say is a Brahmin.
[33.18]
[stm.]
Ākrośāṁ vadhabandhāṁś ca yo ’praduṣṭas titīkṣate,
kṣāntivratabalopetaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one who is uncorrupt and endures abuse, punishment, and bondage, and is endowed with the strength of a vow of patience, that one I indeed say is a Brahmin.
[33.19]
[stm.]
Akrodhanaṁ vratavantaṁ śīlavantaṁ bahuśrutam,
dāntam antimaśārīraṁ – bravīmi Brāhmaṇaṁ hi tam.
Without anger, dutiful, virtuous, learned, trained, in his last body – that one I indeed say is a Brahmin.
[33.20]
[stm.]
Asaṁsṛṣṭaṁ gṛhasthebhir, anagārais tathobhayam,
anokasāriṇaṁ tuṣṭaṁ – bravīmi Brāhmaṇaṁ hi tam.
Not mixing with either householders or with the houseless, wandering homeless, content – that one I indeed say is a Brahmin.
[33.21]
[stm.]
Āgataṁ nābhinandanti, prakramantaṁ na śocati,
saṅgāt Saṁgrāmajin mukto, bravīmi Brāhmaṇaṁ hi tam.
They do not rejoice at what has come, one does not grieve There is a strange mismatch of number here: they do not rejoice … one does not grieve. In the Pāḷi the number agrees. It may be abhinandanti is m.c. for abhinandati, as Bernhard suggests, to avoid the Anuṣṭubh form in the prior line. at one leaving, Saṅgrāmajī, In the Pāḷi a monk by the name of Saṅgāmajī is being addressed; in the Udānavarga we cannot be sure of that. If not, then the last line could be translated as: a victor in battle, freed from attachments, that one I indeed say is a Brahmin. freed from attachments, that one I indeed say is a Brahmin.
[33.22]
[stm.]
Āgataṁ nābhinandanti, prakramantaṁ na śocati,
aśokaṁ virajaṁ śāntaṁ, bravīmi Brāhmaṇaṁ hi tam.
They do not rejoice at what has come, one does not grieve at one leaving, griefless, dustless, peaceful, that one I indeed say is a Brahmin.
[33.23]
[stm.]
Ananyapoṣī hy ājñātā dāntaḥ sāre pratiṣṭitaḥ,
kṣīṇāsravo vāntadoṣo yaḥ, sa vai Brāhmaṇaḥ smṛtaḥ.
Not supporting another, well-known, trained, established in the essential, that one who has pollutants destroyed, having thrown off faults, that one is truly considered a Brahmin.
[3.24]
[stm.]
Yasya pāram apāraṁ ca pārāpāraṁ na vidyate,
pāragaṁ sarvadharmāṇāṁ, bravīmi brāhmaṇaṁ hi tam.
For whom the far shore, the near shore or both do not exist, who has gone beyond all conditions, that one I indeed say is a Brahmin.
[33.25]
[stm.]
Yas tu dīrghaṁ tathā hrasvam aṇusthūlaṁ śubhāśubham,
loke na kiṁ cid ādatte, bravīmi Brāhmaṇaṁ hi tam.
Long, short, small, large, attractive or unattractive, whoever in the world grasps at nothing, that one I indeed say is a Brahmin.
[33.26]
[stm.]
Yasya pāram apāraṁ ca pārāpāraṁ na vidyate,
asaktaṁ triṣu lokeṣu, bravīmi Brāhmaṇaṁ hi tam.
For whom the far shore, the near shore or both do not exist, unattached in the three worlds, that one I indeed say is a Brahmin.
[33.27]
[stm.]
Ihaiva yaḥ prajānāti duḥkhasya kṣayam ātmanaḥ,
vītarāgaṁ visaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one who knows even here the destruction of his own suffering, without passion, detached, that one I indeed say is a Brahmin.
[33.28]
[stm.]
Yas tu puṇyais tathā pāpair ubhayena na lipyate,
aśokaṁ nirjvaraṁ śāntaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one who is undefiled by both merits and demerits, griefless, feverless, peaceful, that one I indeed say is a Brahmin.
[33.29]
[stm.]
Yas tu puṇyaṁ ca pāpaṁ cāpy ubhau saṅgāv upatyagāt,
saṅgātigaṁ visaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one who has given up attachment to both merit and demerit, surmounting attachment, detached, that one I indeed say is a Brahmin.
[33.29A]
[stm. + sim.]
Yasya paścāt pure cāpi madhye cāpi na vidyate,
virajaṁ bandhanān muktaṁ,
bravīmi Brāhmaṇaṁ hi tam.
For whom the past, the future and the present are not found, dustless, freed from bonds, that one I indeed say is a Brahmin.
[33.30]
[stm. + sim.]
Vāri puṣkarapatreṇevārāgreṇeva sarṣapaḥ,
na lipyate yo hi kāmair, bravīmi Brāhmaṇaṁ hi tam.
Like water with a lotus leaf, like a mustard seed with a needle, the one who is undefiled by desires, that one I indeed say is a Brahmin.
[33.31]
[stm. + sim.]
Vāri puṣkarapatreṇevārāgreṇeva sarṣapaḥ,
na lipyate yo hi pāpair, bravīmi Brāhmaṇaṁ hi tam.
Like water with a lotus leaf, like a mustard seed with a needle, the one who is undefiled by demerit, that one I indeed say is a Brahmin.
[33.31A]
[stm. + sim.]
Candro vā vimalaḥ śuddho, viprasanno hy anāvilaḥ,
na lipyate yo hi kāmair, bravīmi Brāhmaṇaṁ hi tam.
Just as the moon is stainless, pure, clear, undisturbed, the one who is undefiled by desires, that one I indeed say is a Brahmin.
[33.31B]
[stm. + sim.]
Candro vā vimalaḥ śuddho, viprasanno hy anāvilaḥ,
na lipyate yo hi pāpair, bravīmi Brāhmaṇaṁ hi tam.
Just as the moon is stainless, pure, clear, undisturbed, one who is undefiled by demerit, that one I indeed say is a Brahmin.
[33.31C]
[stm. + sim.]
Candro vā vimalaḥ śuddho, viprasanno hy anāvilaḥ,
nandībhavaparikṣīṇaṁ, bravīmi Brāhmaṇaṁ hi tam.
Just as the moon is stainless, pure, clear, undisturbed, one who has destroyed the joy in existence, that one I indeed say is a Brahmin.
[33.32]
[stm.]
Dhyāyinaṁ vītarajasaṁ kṛtakṛtyam anāsravam,
kṣīṇāsravaṁ visaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
The meditator who is without dust, who has done his duty, without pollutants, with pollutants destroyed, detached, that one I indeed say is a Brahmin.
[33.33]
[stm.]
Gambhīrabuddhiṁ medhāḍhyam, mārgāmārgeṣu kovidam,
uttamārtham anuprāptaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one deeply discerning and rich in intelligence, skilled in what is path and not path, who has attained the ultimate goal, that one I indeed say is a Brahmin.
[33.34]
[stm.]
Yas tu kaś cin manuṣyeṣu bhaikṣācaryeṇa jīvati,
amamo ’hiṁsako nityaṁ, dhṛtimāṁ brahmacaryavān,
ājñāya Dharmaṁ deśayati, bravīmi Brāhmaṇaṁ hi tam.
But anyone who lives amongst humans by seeking alms, constantly unselfish, non-violent, steadfast, living the spiritual life, who, having understood, teaches the Dharma, that one I indeed say is a Brahmin.
[33.35]
[stm.]
Sarvakāmāṁ viprahāya yo ’nagāraḥ parivrajet,
kāmāsravavisaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
The one who, having abandoned all desires, would wander homeless, detached from the pollutant of desire, that one I indeed say is a Brahmin.
[33.36]
[stm.]
Nikṣiptadaṇḍaṁ bhūteṣu traseṣu sthāvareṣu ca,
yo na hanti hi bhūtāni, bravīmi Brāhmaṇaṁ hi tam.
Having laid down the stick used against moving and stationary beings, Moving beings are animals, insects, birds, etc.; stationary are plants, vegetables, etc. the one who does not hurt beings, that one I indeed say is a Brahmin.
[33.37]
[stm. + sim.]
Ākāśam iva paṅkena, rajasā candramā iva,
na lipyate yo hi kāmair, bravīmi Brāhmaṇaṁ hi tam.
Like the firmament by mud, like the moon by dust, one who is undefiled by desires, that one I indeed say is a Brahmin.
[33.38]
[stm. + sim.]
Ākāśam iva paṅkena rajasā candramā iva,
na lipyate yo hi pāpair, bravīmi Brāhmaṇaṁ hi tam.
Like the firmament by mud, like the moon by dust, one who is undefiled by demerit, that one I indeed say is a Brahmin.
[33.38A]
[stm. + sim.]
Ākāśam iva paṅkena rajasā candramā iva,
nandībhavaparikṣīṇaṁ, bravīmi Brāhmaṇaṁ hi tam.
Like the firmament by mud, like the moon by dust, one who has destroyed the joy in existence, that one I indeed say is a Brahmin.
[33.39]
[stm.]
Aviruddho viruddheṣu, tv āttadaṇḍeṣu nirvṛtaḥ,
hitānukampī bhūteṣu, bravīmi Brāhmaṇaṁ hi tam.
Lacking hostility amongst the hostile, being calm amongst those holding a stick, compassionate for the benefit of living beings, that one I indeed say is a Brahmin.
[33. 40]
[stm.]
Yasya rāgaś ca doṣaś ca māno mrakṣaś ca śātitaḥ,
na lipyate yaś ca doṣair, bravīmi Brāhmaṇaṁ hi tam.
For the one who has abolished passion, hatred, conceit and deceit, the one who is undefiled by faults, that one I indeed say is a Brahmin.
[33.41]
[stm.]
Ya imāṁ parikhāṁ durgāṁ saṁsāraugham upatyagāt,
tīrṇaḥ pāragato dhyāyī, hy aneyo niṣkathaṁkathaḥ,
nirvṛtaś cānupādāya, bravīmi Brāhmaṇaṁ hi tam.
For the one who has given up this obstacle, difficult to cross, the flood of transmigration, crossed over, gone to the far shore, the meditator, free of lust See Edgerton, aneya. and doubt, emancipated and without grasping, that one I indeed say is a Brahmin.
[33.42]
[stm.]
Na vidyate yasya tṛṣṇā cāsmiṁ loke pare ’pi ca, This is another instance where the locatives are used with dative-like sense. See Syntax §170.
tṛṣṇābhavaparikṣīṇaṁ, bravīmi Brāhmaṇaṁ hi tam.
For the one in whom craving is not found for this world and for the next, for whom craving for existence is destroyed, that one I indeed say is a Brahmin.
[33.43]
[stm.]
Na vidyate yasya cāśā hy asmiṁ loke pare ’pi ca,
nirāśiṣaṁ visaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
For the one in whom longing is not found for this world or for the next world, being without longing, detached, that one I indeed say is a Brahmin.
[33.44]
[stm.]
Hitvā ratiṁ cāratiṁ ca śītībhūto niraupadhiḥ,
sarvalokābhibhūr dhīro, bravīmi Brāhmaṇaṁ hi tam.
Abandoning delight and non-delight, cooled off and free from adherence, a steadfast one who overcame the whole world, that one I indeed say is a Brahmin.
[33.45]
[stm.]
Hitvā mānuṣyakāṁ kāmāṁ, divyāṁ kāmān upatyagāt,
sarvalokavisaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
Abandoning human desires, giving up divine desires, being unattached to all the worlds, that one I indeed say is a Brahmin.
[33.46]
[stm.]
Gatiṁ yasya na jānanti, Devagandharvamānuṣāḥ,
anantajñānasaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
For the one whose destination Devas, Gandharvas, humans do not know – who is endowed with endless knowledge, that one I indeed say is a Brahmin.
[33.47]
Pūrvenivāsaṁ yo vetti, svargāpāyāṁś ca paśyati,
atha jātikṣayaṁ prāpto, hy abhijñāvyavasito muniḥ,
duḥkhasyāntaṁ prajānāti, bravīmi Brāhmaṇaṁ hi tam.
The one who knows his former lives, and sees the heavens and the downfall, and has attained birth’s destruction, the sage, accomplished in the super knowledges, who knows the end of suffering, that one I indeed say is a Brahmin.
[33.48]
[stm.]
Cyutiṁ yo vetti satvānām upapattiṁ ca sarvaśaḥ,
asaktaḥ sugato buddho, bravīmi Brāhmaṇaṁ hi tam.
The one who knows in every way the passing and the rebirth of beings, unattached, happy and awake, that one I indeed say is a Brahmin.
[33.49]
[stm.]
Sarvasaṁyojanātīto yo vai na paritasyate,
asaktaḥ sugato buddho, bravīmi Brāhmaṇaṁ hi tam.
The one who has gone beyond all fetters surely does not tremble, unattached, happy and awake, that one I indeed say is a Brahmin.
[33.50.i]
[stm.]
Ṛṣabhaṁ pravaraṁ nāgaṁ, maharṣiṁ vijitāvinam,
aneyaṁ snātakaṁ buddhaṁ, bravīmi Brāhmaṇaṁ hi tam.
A leader, a noble, a great man, a great seer, a victor, free of lust, cleansed and awakened, that one I indeed say is a Brahmin.
[33.50.ii]
[stm.]
Ṛṣabhaḥ pravaro nāgo, maharṣir vijitāvinaḥ,
yo ’neyaḥ snātako buddho, Brāhmaṇaṁ taṁ bravīmy aham. A variation occurs in the standard concluding formula across the chapter’s verses. The common form, bravīmi Brāhmaṇaṁ hi tam, places emphasis on the strength and certainty of the declaration itself through the particle hi (indeed): “...that one I indeed say is a Brahmin.” In contrast, the variant Brāhmaṇaṁ taṁ bravīmy aham shifts the emphasis onto the identity of the subject. By fronting the word Brāhmaṇaṁ and explicitly stating the agent aham (I), the structure creates a more authoritative and proclamation-like statement: A Brahmin – that one – I say. This word order serves to heighten the finality of the title being bestowed.
A leader, a noble one, a great man, a great seer, a victor, In this verse the epithets are in the nominative case, giving a more declarative sense to them (we could also write: The leader! The noble one! etc.). There is also the addition of yaḥ in the second pādayuga, whereas the adjectives in the first verse are more descriptive, and have an unstated agent, until he is declared to be a Brahmin. one who is free of lust, cleansed and awakened, that one is a Brahmin I say.
[33.51.i]
[stm.]
Sarvābhibhūṁ bhavātītam, oghatīrṇam anāsravam,
pāraṁ gataṁ visaṁyuktaṁ, bravīmi Brāhmaṇaṁ hi tam.
All-conquering, beyond existence, having crossed the floods, without pollutants, gone beyond, detached, that one I indeed say is a Brahmin.
[33.51.ii]
[stm.]
Sarvābhibhūr bhavātīta, oghatīrṇo vināyakaḥ,
pārago hi visaṁyukto, Brāhmaṇaṁ taṁ bravīmy aham.
All-conquering, beyond existence, having crossed the floods, a guide, gone to the far shore, detached, that one is a Brahmin I say.
[33.52.i]
[stm.]
Gatābhidhyaṁ vītajalpaṁ, pāpacittavivarjitam,
dhyāyinaṁ vītarajasaṁ, bravīmi Brāhmaṇaṁ hi tam.
With avarice gone, free from idle talk, who avoids a wicked mind, the meditator who is without dust, that one I indeed say is a Brahmin.
[33.52.ii]
[adm.]
Nābhidhyāyen nābhijalpet pāpakānāṁ vivarjayet,
āsīno virajā dhyāyī, Brāhmaṇaṁ taṁ bravīmy aham.
One should have no avarice, not talk idly, avoid wickedness, The previous verse was descriptive of the Brahmin, and used adjectives and past participles; while this one is proscriptive, using optative forms of the same words, showing how to become a Brahmin. the seated meditator, dustless, that one is a Brahmin I say.
[33.53.i]
[stm.]
Pāṁsukūladharaṁ bhikṣuṁ, kāmeṣu niravekṣiṇaṁ,
dhyāyantaṁ vṛkṣamūlasthaṁ, bravīmi Brāhmaṇaṁ hi tam.
That monastic who wears discarded clothes, not looking at objects of desires, who meditates staying at the root of a tree, that one I indeed say is a Brahmin.
[33.53.ii]
[stm.]
Pāṁsukūladharo hrīmāṁ, kāmeṣu niravekṣakaḥ,
niṣaṇṇo vṛkṣamūle yo, Brāhmaṇaṁ taṁ bravīmy aham.
That conscientious one who wears discarded clothes, not looking towards desires, the one who sits at the root of a tree, that one is a Brahmin I say.
[33.54]
[stm.]
Yasyālayo nāsti sadā, yo jñātā niṣkathaṁkathaḥ,
amṛtaṁ caiva yaḥ prāpto, bravīmi Brāhmaṇaṁ hi tam.
For the one who never has attachment, who, knowing, is without doubt, who has indeed attained the deathless, that one I indeed say is a Brahmin.
[33.55.i]
[stm.]
Yasyālayo nāsti sadā, yo jñātā niṣkathaṁkathaḥ,
dūraṁgamaś caikacaro, bravīmi Brāhmaṇaṁ hi tam.
For the one who never has attachment, who, knowing, is without doubt, who indeed travels far and is living solitary, that one I indeed say is a Brahmin.
[33.55.ii]
[stm.]
Dūraṁgamam ekacaram aśarīraṁ guhāśayam,
durdamaṁ ye damiṣyanti tenai ⸱ kasya Brāhmaṇam, There is one syllable that cannot be read in this Śloka line. I cannot reconstruct the line.
. . . . . . . . u . . . . . . . . . Brāhmaṇaṁ taṁ bravīmy aham.
Roaming far away, living solitary, bodiless, hidden, those who will train what is difficult to train, by that ⸱ Brahmin, . . . . . . . . . . . . . . . . . . that one is a Brahmin I say. The Tibetan would support reading just the first two pādayugas. It maybe the lines d & e are accidental interpolations, that were copied across manuscripts.
[33.56]
[stm.]
Yeṣāṁ ca bhāvito mārgaḥ āryo hy aṣṭāṅgikaḥ śivaḥ
sarvaduḥkhaprahāṇāya, lokeṣu Brāhmaṇā hi te.
And for those who have developed the auspicious eightfold noble path for the abandoning of all suffering, they are indeed Brahmins in the worlds.
[33.57.i]
[stm.]
Arūpiṇaṁ sadā cittam asāram anidarśanam,
damayitvā hy abhijñāya, ye caranti sadā smṛtāḥ,
kṣīṇasaṁyojanā Buddhā, lokeṣu Brāhmaṇā hi te.
The mind is always formless, essenceless, unmanifest, those who, training it, deeply knowing it, live always mindful, the Awakened who have destroyed the fetters, they are indeed Brahmins in the worlds.
[33.57.ii]
[stm.]
Arūpam anidarśanam, anantam asudarśanam,
sūkṣmaṁ padam abhijñāya, ye caranti sadā smṛtāḥ,
kṣīṇasaṁyojanā Buddhās, te loke Brāhmaṇā iha.
Formless, unmanifest, endless, not easy to see, those who, through deeply knowing the subtle state, live always mindful, the Awakened who have destroyed the fetters, they are Brahmins here in the world.
[33.58.i]
[stm.]
Chitvā naddhrīṁ varatrāṁ ca, saṁtānaṁ duratikramam,
utkṣiptaparikhaṁ Buddhaṁ, bravīmi Brāhmaṇaṁ hi tam.
Having cut off the thong and the strap, the continuity difficult to overcome, the Awakened One who has removed the moat, that one I indeed say is a Brahmin.
[33.58.ii]
[stm.]
Chitvā naddhrīṁ varatrāṁ, ye saṁtānaṁ duratikramam,
utkṣiptaparikhā Buddhās, te loke Brāhmaṇā iha.
Those who have cut off the thong, the strap, the continuity difficult to overcome, the Awakened Ones who have removed the moat, they are Brahmins here in the world.
[33.59.i]
[stm.]
Chitvā naddhrīṁ varatrāṁ ca, icchālobhaṁ ca pāpakam,
tṛṣṇāṁ samūlām āvṛhya, bravīmi Brāhmaṇaṁ hi tam.
Those who have cut off the thong, the strap, desire, greed and demerit, having uprooted craving with its root, that one I indeed say is a Brahmin.
[33.59.ii]
[stm.]
Chitvā naddhrīṁ varatrāṁ ye icchālobhaṁ ca pāpakam,
samūlāṁ coddhṛtās tṛṣṇāṁ, te loke Brāhmaṇā iha.
Those who have cut off the thong, the strap, desire, greed and demerit, having eradicated craving’s root, they are Brahmins here in the world.
[33.60.i]
[adm.]
Chindhi srotaḥ parākramya, kāmāṁ praṇuda Brāhmaṇa,
saṁskārāṇāṁ kṣayaṁ jñātvā, hy akṛtajño bhaviṣyasi.
Having striven, cut off the stream, you must remove desires, Brahmin, by knowing the destruction of conditioned things, indeed you will be one who knows the uncreated.
[33.60.ii]
[adm.]
Chindhi srotaḥ parākramya, kāmāṁ sarvāṁ praṇuda ca,
saṁskārāṇāṁ kṣayaṁ jñātvā, Brāhmaṇo yāti hānighaḥ.
Having striven, cut off the stream, you must remove all desires, by knowing the destruction of conditioned things, the Brahmin attains the destruction of decline.
[33.61]
[stm.]
Mātaraṁ pitaraṁ hatvā, rājānaṁ dvau ca śrotiyau,
rāṣṭraṁ sānucaraṁ hatvā, anigho yāti Brāhmaṇaḥ.
Having destroyed mother and father, and two learned kings, having destroyed a kingdom and its followers, the Brahmin proceeds untroubled.
The Pāḷi commentary interprets this verse to mean: Destroying craving and the conceit ‘I am’ and the two: eternalism and annihilationism, destroying passionate delight in the twelve sense spheres, the one without pollutants proceeds untroubled.
[33.62]
[stm.]
Mātaraṁ pitaraṁ hatvā rājānaṁ dvau ca śrotiyau,
vyāghraṁ ca pañcamaṁ hatvā, śuddha ity ucyate naraḥ.
Having destroyed mother and father, and two learned kings, having destroyed a tiger as the fifth, a human is thus called pure.
The commentary to the Pāḷi parallel interprets this verse to mean: Destroying craving and the conceit ‘I am’ and the two: eternalism and annihilationism, destroying the five hindrances having doubt as the fifth, the one without pollutants proceeds untroubled.
[33.63]
[adm.]
Na Brāhmaṇasya praharen, na ca muñceta Brāhmaṇaḥ,
dhig Brāhmaṇasya hantāraṁ, dhik taṁ yaś ca pramuñcati.
A Brahmin should not hit a Brahmin, and nor should a Brahmin set anger free, shame upon one who strikes a Brahmin, shame upon whoever lets his anger loose.
[33.64]
[adm.]
Yasya Dharmaṁ vijānīyād, vṛddasya daharasya vā,
satkṛtyainaṁ namasyeta, hy agnihotram iva dvijaḥ.
From whom one might learn the Dharma, whether old or young, with honour you should revere him, like you should honour a twice-born Brahmin at the fire-sacrifice.
[33.65]
[adm.]
Yasya Dharmaṁ vijānīyād, vṛddasya daharasya vā,
satkṛtyainaṁ paricared, agnihotram iva dvijaḥ.
From whom one might learn the Dharma, whether old or young, with honour you should attend on him, like you should attend on a twice-born Brahmin at the fire-sacrifice.
[33.66]
[adm.]
Yasya Dharmaṁ vijānīyāt Samyaksaṁbuddhadeśitam,
satkṛtyainaṁ namasyeta, hy agnihotram iva dvijaḥ.
From whom one might learn the Dharma taught by the Perfectly Awakened One, with honour you should revere him, like a twice-born Brahmin at the fire-sacrifice.
[33.67]
[adm.]
Yasya Dharmaṁ vijānīyāt Samyaksaṁbuddhadeśitam,
satkṛtyainaṁ paricared, agnihotram iva dvijaḥ.
From whom one might learn the Dharma taught by the Perfectly Awakened One, with honour you should attend on him, like a twice-born Brahmin at the fire-sacrifice.
[33.68]
[stm.]
Yadā hi sveṣu dharmeṣu Brāhmaṇaḥ pārago bhavet,
atha caikaḥ piśācīṁ ca bakkulaṁ cātivartate.
When a Brahmin should cross beyond in regard to his own things, then he alone transcends this demoness and the sound of confusion.
[33.69]
[stm.]
Yadā hi sveṣu dharmeṣu Brāhmaṇaḥ pārago bhavet,
athāsya vedanāḥ sarve astaṁ gacchanti paśyataḥ.
When a Brahmin should cross beyond in regard to his own things, then for the one who sees this, all feelings go to rest.
[33.70]
[stm.]
Yadā hi sveṣu dharmeṣu Brāhmaṇaḥ pārago bhavet,
athāsya pratyayāḥ sarve astaṁ gacchanti paśyataḥ.
When a Brahmin should cross beyond in regard to his own things, then for the one who sees this all conditions go to rest.
[33.71]
[stm.]
Yadā hi sveṣu Dharmeṣu Brāhmaṇaḥ pārago bhavet,
athāsya cāsravāḥ sarve astaṁ gacchanti paśyataḥ.
When a Brahmin should cross beyond in regard to his own things, then for the one who sees this all pollutants go to rest.
[33.72]
[stm.]
Yadā hi sveṣu Dharmeṣu Brāhmaṇaḥ pārago bhavet,
athāsya sarvasaṁyogā astaṁ gacchanti paśyataḥ.
When a Brahmin should cross beyond in regard to his own things, then for the one who sees this all fetters go to rest.
[33.73]
[stm.]
Yadā hi sveṣu dharmeṣu Brāhmaṇaḥ pārago bhavet,
atha jātijarāṁ caiva maraṇaṁ cātivartate.
When a Brahmin should cross beyond in regard to his own things, then he transcends birth, old age and death.
[33.74]
[stm.]
Divā tapati hādityo, rātrāv ābhāti candramāḥ,
saṁnaddhaḥ kṣatriyas tapati, dhyāyī tapati Brāhmaṇaḥ,
atha nityam ahorātraṁ Buddhas tapati tejasā.
The sun is radiant by day, the moon shines at night, the accoutred noble is radiant, the meditating Brahmin is radiant, then constantly day and night the Buddha is radiant through his power.
[33.75]
[stm.]
Na Brāhmaṇasyedṛśam asti kiṁ cid
yathā priyebhyo manaso niṣedhaḥ,
yathā yathā hy asya mano nivartate,
tathā tathā saṁvṛtam eti duḥkham.
There is nothing better for such a Brahmin as the mind being held back from what is loved, wherever his mind turns back, in that way suffering comes to be restrained.
[33.76]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
athāsya kāṅkṣā vyapayānti sarvā,
yadā prajānāti sahetuduḥkham.
But when these things becomes manifest to the ardent meditating Brahmin, This is an instance of the Dative-like Genitive, Wijesekera, §152. It is also possible that the datives in the Pāḷi have been mistaken for genitives, and a better Sanskritisation would have been ātāpine dhyāyate brāhmaṇāya. then all his doubts disappear, when he knows suffering and its cause.
[33.77]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
athāsya kāṅkṣā vyapayānti sarvā,
yadā prajānāti sahetudharmam.
But when these things becomes really manifest to the ardent meditating Brahmin, then all his doubts disappear, when he knows each thing and its cause.
[33.78]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
athāsya kāṅkṣā vyapayānti sarvā,
yadā kṣayaṁ pratyayānām upaiti.
But when these things becomes really manifest to the ardent, meditating Brahmin, then all his doubts disappear, when he reaches the destruction of conditions.
[33.79 Two variations of the above verse follow here. ]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
athāsya kāṅkṣā vyapayānti sarvā,
yadā kṣayaṁ vedanānām upaiti.
But when these things becomes really manifest to the ardent, meditating Brahmin, then all his doubts disappear, when he reaches the destruction of feelings.
[33.80]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
athāsya kāṅkṣā vyapayānti sarvā,
yadā kṣayaṁ hy āsravāṇām upaiti.
But when these things becomes really manifest to the ardent, meditating Brahmin, then all his doubts disappear, when he reaches the destruction of the pollutants.
[33.81]
[stm. + sim.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
avabhāsayaṁs tiṣṭhati sarvalokaṁ,
sūryo yathaivābhyudito ’ntarīkṣam.
But when these things becomes really manifest to the ardent, meditating Brahmin, one abides illuminating the entire world, just as the sun rises up in the firmament.
[33.82]
[stm.]
Yadā tv ime tu prabhavanti dharmā
ātāpino dhyāyato Brāhmaṇasya,
avabhāsayaṁs tiṣṭhati sarvalokaṁ,
Buddho hi saṁyojanavipramuktaḥ.
But when these things becomes really manifest to the ardent, meditating Brahmin, one abides illuminating the entire world, the Buddha, freed from the fetters.
[33.83]
[stm.]
Yadā tv ime tu prabhavanti dharmā ātāpino
dhyāyato Brāhmaṇasya,
vidhūpayaṁs tiṣṭhati Mārasainyaṁ,
Buddho hi saṁyojanavipramukta iti. Iti here is outside the metre, and is simply indicating the closure of the text as such.
But when these things becomes really manifest to the ardent, meditating Brahmin, one abides dispelling Māra’s army, the Buddha, freed from the fetters.
Brāhamaṇavargaḥ, 33
The Chapter about Brahmins, the Thirty-Third
Uddānam
The Summary
Anityakāmatṛṣṇā ca apramādas tathā priyaḥ,
śīlaṁ sucaritaṁ vācakarmaśraddhā ca te daśaḥ.
Impermanence, desire, craving, heedfulness, also love, virtue, good conduct, speech, deeds and faith, these ten.
Śramaṇo mārgasatkāro drohasmṛtiprakīrṇakaḥ,
udakaṁ puṣpaṁ aśvaś-ca saha krodhena te daśaḥ.
Ascetics, path, honour, wrong, mindfulness, miscellaneous, water, flowers, and horses together with anger, these ten.
Tathāgataḥ śrutaṁ cātmā peyālaṁ mitrapañcamam,
Nirvāṇaṁ paśyapāpaṁ ca yugavargaḥ sukhena ca,
The Realised One, learning, self, repetition, and friends as fifth, Nirvāṇa, seeing, wrong, the chapter of pairs with happiness,
cittaṁ bhikṣur Brāhmaṇaś-ca, trayastriṁśatime smṛtāḥ,
vargāḥ samāptāś-coddānaṁ Samyaksaṁbuddhabhāṣitāḥ.
the mind, monastics and Brahmins, these thirty-three are remembered, the chapters are complete, and this is the summary of what was spoken by the Perfectly Awakened One.