________________
THE BRAHMANA.
411. Him I call indeed a Brâhmana 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 Brahmana 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 Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.
414. Him I call indeed a Brâhmana 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 Brahmana 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 Brâhmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.
417. Him I call indeed a Brâhmana who, after leaving all bondage to men, has risen above all
411. Akathankathi is explained by Buddhaghosa as meaning, • free from doubt or hesitation. He also uses kathankatha in the sense of doubt' (verse 414). In the Kâvyâdarsa, 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 kathankatha was a noun derived from kathankathayati, '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 versė 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.
Digitized by Google