{"id":4012,"date":"2013-07-13T01:52:52","date_gmt":"2013-07-13T01:52:52","guid":{"rendered":"http:\/\/localhost\/?p=4012"},"modified":"2013-07-13T01:52:52","modified_gmt":"2013-07-13T01:52:52","slug":"67-the-brahmin-vol-03-questions-and-answers-volume-03","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/03-questions-and-answers-volume-03\/67-the-brahmin-vol-03-questions-and-answers-volume-03","title":{"rendered":"-67_The Brahmin.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\nThe
\nBrahmin <\/font> <\/span><\/i>
\n <\/span><\/p>\n

 <\/span><\/p>\n

Strive,
\nO Brahmin! Seal up the current (of craving), cast away all pleasures of the
\nsenses. Knowing how to uproot the elements of existence you shall know the
\nUncreated. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

When
\nthe Brahmin has attained the summit of the two paths (concentration and
\ninsight), all bonds fall away and he possesses the Knowledge. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nfor whom neither the inner nor the outer exist, neither one nor the other, who
\nis free from fear and bondage, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho is given to meditation and is freed of impurities, who is without stain,
\nwho has fulfilled his duty, who has attained the highest goal, him I consider
\nto be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

By
\nday the sun shines; by night the moon. In his armour the warrior shines; in
\nmeditation the Brahmin shines. Day and night, without ceasing, the Buddha is
\nradiant. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The
\nman who has rejected evil is a Brahmin. One whose behaviour is disciplined is a
\nmonk; an ascetic is one who is purged of impurities. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nshould not strike a Brahmin, and the Brahmin should not strike back. Shame on
\none who strikes a Brahmin. Shame on the Brahmin who strikes back. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

For a
\nBrahmin there is nothing better than to restrain the mind from the pleasures of
\nlife. As he removes <\/span><\/i><\/p>\n

\nPage \u2013 293<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

bad
\nintentions, so he appeases his sufferings.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho does no evil by act, word or thought, the man who is restrained in these
\nthree, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Whosoever
\nteaches you the Doctrine of the Perfectly Enlightened One, render him homage
\nand venerate him as the Brahmin does the sacred fire. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Neither
\nby matted hair, nor ancestry, nor by birth does one become a Brahmin. One in
\nwhom abide truth and righteousness, he is pure, he is a true Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

What
\nvalue has your matted hair, O foolish man? What value has the antelope skin you
\nwear? Within you lies a jungle of passions, you have only the appearance of
\npurity. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The
\nman dressed in cast-off robes, who is emaciated, whose veins stand out on his
\nbody, who meditates alone in the forest, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

But I
\ndo not call him a Brahmin, although he is of brahmin origin or born of a
\nbrahmin mother, he who is rich and arrogant. He who possesses nothing, who is
\nattached to nothing, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho has broken all bonds, who no longer fears anything, who has overcome all
\nties, who is liberated, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho little by little has broken the thong (of mind) and the straps (of
\nattachment), who has cut the chain (of doubt) with its links (of evil
\ntendencies) and who <\/span><\/i>
\n <\/span><\/i><\/p>\n

\nPage \u2013 2 94<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

has rejected the yoke
\n(of ignorance), who is enlightened, him I consider to be a Brahmin.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho is without resentment, who bears reproaches, blows and chains, whose
\npatience is his true strength, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho is free from anger, who is faithful to his faith, good and without craving,
\nwho has mastered himself and taken a body for the last time, him I consider to
\nbe a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho is no more attached to the pleasures of the senses than a drop of water to
\nthe lotus leaf, or a mustard seed to the point of a needle, him I consider to
\nbe a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho, in this life, has realised the cessation of suffering, who has laid down
\nthe burden and has liberated himself (from the yoke of attachment), him I
\nconsider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The
\nintelligent man, gifted with profound wisdom, discerning the good and the evil
\npath, who has attained the supreme goal, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho seeks the company neither of householders nor of monks, who has no home and
\nfew needs, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho does no harm to any creature, whether strong or weak, who does not kill nor
\ncause to be killed, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Friendly
\namid the unfriendly, calm amid the violent, <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 295<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

unselfish
\namid the selfish, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nfrom whom passion and hatred, pride and pretence have fallen away, as a mustard
\nseed falls from the point of a needle, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho speaks only words that are sweet, instructive, true, and who offends no
\none, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho in this world takes nothing but what he is given, whether it be little or
\nmuch, short or long, good or bad, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho has no more desires in this world or the other, who has no more craving,
\nwho is free, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nin whom desire exists no more, one who has attained the perfection of
\nknowledge, who has cast away all doubt and who has sounded the depths of
\nimmortality, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho in this world has broken all ties (of good and evil) and who is delivered
\nfrom grief, from taints and impurities, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho, like the moon, is spotless, pure, clear, serene, from whom the thirst of
\nearthly desires has vanished, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho has escaped from the cycle of births, this muddy path, this thorny road,
\nand who has attained the other shore, is given to meditation, void of desire, <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 296<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

free
\nfrom doubt, detached from all things and at peace, him I consider to be a
\nBrahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nin whom all passion is destroyed and who, renouncing worldly pleasures, has
\nleft the household life and taken to the homeless life, him I consider to be a
\nBrahmin.\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He in
\nwhom all craving is dead and who, renouncing worldly pleasures, has left the
\nhousehold life, who has quenched the thirst of becoming, him I consider to be a
\nBrahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho has rejected all earthly ties and has gone beyond all heavenly ties, who is
\ndelivered from all ties, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho has put aside liking and disliking, who is indifferent, who is freed from
\nall attachment and all fetters, who has conquered all the worlds, this hero I
\nconsider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho possesses the perfect knowledge of the birth and death of all beings and
\nwho is freed from all ties, he is a Blessed One, an Awakened One, him I
\nconsider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwhose future state is unknown to the gods, the demigods and mortals, who is
\nwithout desire and without impurity, who has become an adept, him I consider to
\nbe a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He
\nwho no longer possesses anything, neither past nor present nor future, who owns
\nnothing, who no longer clings to anything, that one I consider to be a Brahmin.<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 297<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The
\nNoble, the Excellent, the Hero, the great Sage, the Victor, the Impassive, the
\nPure, the Enlightened, him I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\nwho knows his previous lives, one who perceives the heavens and the hells, who
\nhas come to the end of births, who has attained perfect vision, the Sage
\naccomplished in all accomplishments, him in truth I consider to be a Brahmin. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Such is the conclusion of the Dhammapada and if we have put into
\npractice–to use its image–only a mustard seed of all that has been taught to
\nus, well, we have not wasted our time. <\/span><\/p>\n

There is one thing which is not spoken of
\nhere, in the Dhammapada: a supreme disinterestedness and a supreme liberation
\nis to follow the discipline of self-perfection, the march of progress, not with
\na precise end in view as described here, the liberation of Nirvana, but because
\nthis march of progress is the profound law and the purpose of earthly life, the
\ntruth of universal existence and because you put yourself in harmony with it,
\nspontaneously, whatever the result may be. <\/span><\/p>\n

There is a deep trust in the divine Grace,
\na total surrender to the divine Will, an integral adhesion to the divine Plan
\nwhich makes one do the thing to be done without concern for the result. That is
\nthe perfect liberation. <\/span><\/p>\n

That is truly the abolition of suffering.
\nThe consciousness is filled with an unchanging delight and each step you take
\nreveals a marvel of splendour. <\/span><\/p>\n

We are grateful to the Buddha for what he
\nhas brought for human progress and, as I told you at the beginning, we shall
\ntry to realise a little of all the beautiful things he has taught us, but we
\nshall leave the goal and the result of our endeavour to the Supreme Wisdom that
\nsurpasses all understanding.  <\/span><\/p>\n

5 September 1958<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 298<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

The Brahmin     Strive, O Brahmin! Seal up the current (of craving), cast away all pleasures of the senses. Knowing how to uproot the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[115],"tags":[],"class_list":["post-4012","post","type-post","status-publish","format-standard","hentry","category-03-questions-and-answers-volume-03","wpcat-115-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4012","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=4012"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4012\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4012"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4012"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4012"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}